ABOUT THE SPEAKER
John Searle - Philosopher
John Searle has made countless contributions to contemporary thinking about consciousness, language, artificial intelligence and rationality itself.

Why you should listen

American philosopher John Serle has made countless contributions to contemporary thinking about consciousness, language, artificial intelligence and rationality itself. In his early work, he focused on the nature of language and what we are conveying when we speak and how the intention behind what we intend to say can the meaning of words from context to context.

He is best known for his “Chinese Room” thought experiment, which challenges the notion of a truly intelligent artificial intelligence. In it, he imagines a room containing an individual, who speaks only English, working with a set of English instructions to write a series of Chinese characters in order to anonymous communicate with a Chinese speaker outside the room. If that individual follows the instructions carefully, she can effectively fool the Chinese speaker into thinking he’s talking to someone who understands his language. Serle argues that, at the very least, the metaphor raises deep complications as to whether or not one can truly describe convincing simulations of intelligence as intelligent.

He remains of firm believer that subjective experiences are real -- even if they don’t always describe things are they really are -- and are worth thinking about in objective terms because of it.

More profile about the speaker
John Searle | Speaker | TED.com
TEDxCERN

John Searle: Our shared condition -- consciousness

約翰.希爾勒 (John Searle): 我們共有的狀態:意識

Filmed:
1,460,625 views

哲學家約翰.希爾勒 (John Searle) 分享了人類意識的研究——他有系統地一一反駁了那些常見的,太嚴肅看待這個議題的反對聲音。當我們學習更多大腦引起意識的過程,接受意識是生命現象,這是很重要的一步。而且,他說意識並不像電腦那樣運作。(攝於 TEDxCERN)
- Philosopher
John Searle has made countless contributions to contemporary thinking about consciousness, language, artificial intelligence and rationality itself. Full bio

Double-click the English transcript below to play the video.

00:12
I'm going to talk about consciousness意識.
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我要和各位談談意識,
00:15
Why consciousness意識?
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為什麼是意識呢?
00:16
Well, it's a curiously好奇 neglected被忽視的 subject學科,
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嗯,說也奇怪,這是一個被忽略的學科,
00:19
both in our scientific科學 and our philosophical哲學上 culture文化.
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不管是在科學還是在哲學領域中,
00:22
Now why is that curious好奇?
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為什麼這麼奇怪?
00:24
Well, it is the most important重要 aspect方面 of our lives生活
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嗯,意識對生命有重要的意義,
00:27
for a very simple簡單, logical合乎邏輯 reason原因,
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原因簡單又合理,
00:29
namely亦即, it's a necessary必要 condition條件 on anything
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也就是說,在生命中的所有重要事情上,
00:32
being存在 important重要 in our lives生活 that we're conscious意識.
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擁有意識是必要的狀態。
00:34
You care關心 about science科學, philosophy哲學, music音樂, art藝術, whatever隨你 --
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你關心科學、哲學、音樂、美術等,
00:37
it's no good if you're a zombie殭屍 or in a coma昏迷, right?
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但是如果你是殭屍或植物人,
就不太好了吧?
00:41
So consciousness意識 is number one.
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因此意識是最重要的。
00:43
The second第二 reason原因 is that when people do
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第二個原因是,
00:46
get interested有興趣 in it, as I think they should,
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當人們對它感興趣時,
如同我說的,他們應該要有興趣,
00:48
they tend趨向 to say the most appalling駭人聽聞的 things.
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他們傾向說最可怕的事。
00:51
And then, even when they're not saying appalling駭人聽聞的 things
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然後,即使他們不說可怕的事,
00:53
and they're really trying to do serious嚴重 research研究,
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他們還真的會試著認真做研究,
00:55
well, it's been slow. Progress進展 has been slow.
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嗯,有點慢,進展得有點慢。
00:59
When I first got interested有興趣 in this, I thought, well,
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我剛開始對這個議題感興趣時,
01:02
it's a straightforward直截了當 problem問題 in biology生物學.
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我想,嗯,這是一條關於生物學的簡單問題。
01:04
Let's get these brain stabbersstabbers to get busy and figure數字 out
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我們可以拿些開腦的椎子,來看看
01:07
how it works作品 in the brain.
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意識怎麼在腦袋裡運作。
01:08
So I went over to UCSFUCSF and I talked to all
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因此,我去了加州大學舊金山分校 (UCSF),
01:09
the heavy-duty重負 neurobiologists神經生物學家 there,
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和那裡所有重量級的神經生物學家討論,
01:11
and they showed顯示 some impatience不耐煩,
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他們顯得有點不耐煩,
01:13
as scientists科學家們 often經常 do when you ask them embarrassing尷尬 questions問題.
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就像當你問科學家
讓他難堪的問題時的模樣。
01:16
But the thing that struck來襲 me is, one guy said in exasperation惱怒,
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但是讓我驚訝的是,
有一位老兄腦羞成怒地說,
01:20
a very famous著名 neurobiologist神經生物學家, he said, "Look,
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他是很有名的神經生物學家,他說:
01:22
in my discipline學科 it's okay to be interested有興趣 in consciousness意識,
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「你聽好,在我這一行你可以對意識有興趣,
01:26
but get tenure保有 first. Get tenure保有 first."
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但你要先取得終身教授職位才行。
先取得終身教授職!」
01:29
Now I've been working加工 on this for a long time.
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我做這個研究很久了,
01:32
I think now you might威力 actually其實 get tenure保有
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我想藉由做點意識研究,
01:34
by working加工 on consciousness意識.
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也許你也可以成為終身教授了,
01:35
If so, that's a real真實 step forward前鋒.
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如果這樣的話,那還真是前進了一大步。
01:38
Okay, now why then is this curious好奇 reluctance不情願
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好吧,那為什麼意識總會奇怪地
01:41
and curious好奇 hostility敵意 to consciousness意識?
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不被重視或反對?
01:43
Well, I think it's a combination組合 of two features特徵
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嗯,我認為這是
01:45
of our intellectual知識分子 culture文化
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人類智力文化的兩大特點,
01:47
that like to think they're opposing反對 each other
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那就是愛說自己和對方持相反看法,
01:50
but in fact事實 they share分享 a common共同 set of assumptions假設.
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但是事實上,他們有同樣的假設。
01:53
One feature特徵 is the tradition傳統 of religious宗教 dualism二元論:
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第一個特點是宗教二元論的傳統思維:
01:57
Consciousness意識 is not a part部分 of the physical物理 world世界.
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意識不屬於物質世界,
02:01
It's a part部分 of the spiritual精神 world世界.
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意識是精神世界的一部分。
02:03
It belongs屬於 to the soul靈魂,
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它屬於靈魂,
02:04
and the soul靈魂 is not a part部分 of the physical物理 world世界.
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而靈魂不是物質世界的一部分。
02:07
That's the tradition傳統 of God, the soul靈魂 and immortality不朽.
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這是上帝、靈魂和不滅的傳統思維。
02:11
There's another另一個 tradition傳統 that thinks it's opposed反對 to this
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另外有一項傳統思維和這個觀點完全相反,
02:13
but accepts接受 the worst最差 assumption假設.
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而且選擇了最差的假設。
02:15
That tradition傳統 thinks that we are heavy-duty重負 scientific科學 materialists唯物主義者:
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那個傳統思維認為我們都是
背負著重大責任的科學唯物主義者:
02:19
Consciousness意識 is not a part部分 of the physical物理 world世界.
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意識並不是物質世界的一部分。
02:22
Either it doesn't exist存在 at all, or it's something else其他,
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它要嘛根本就不存在,
不然就是別種東西,
02:25
a computer電腦 program程序 or some damn該死的 fool傻子 thing,
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一個電腦程式或是某種該死的蠢東西,
02:28
but in any case案件 it's not part部分 of science科學.
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但絕不會是科學的一部分。
02:31
And I used to get in an argument論據 that really gave me a stomachache腹痛.
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我常會爭論到胃很痛。
02:33
Here's這裡的 how it went.
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結果是這樣。
02:35
Science科學 is objective目的, consciousness意識 is subjective主觀,
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科學是客觀的,而意識是主觀的。
02:39
therefore因此 there cannot不能 be a science科學 of consciousness意識.
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因此不可能有一種叫意識的科學。
02:42
Okay, so these twin雙胞胎 traditions傳統 are paralyzing癱瘓 us.
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好吧,這兩個雙胞傳統思維讓我們動彈不得。
02:48
It's very hard to get out of these twin雙胞胎 traditions傳統.
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很難跳脫這兩個傳統雙胞胎。
02:51
And I have only one real真實 message信息 in this lecture演講,
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這堂課我只有一句真正的訊息要傳達,
02:54
and that is, consciousness意識 is a biological生物 phenomenon現象
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那就是,意識是一種生命現象,
02:58
like photosynthesis光合作用, digestion消化, mitosis有絲分裂 --
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就像光合作用、消化作用、細胞有絲分裂,
03:01
you know all the biological生物 phenomena現象 -- and once一旦 you accept接受 that,
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你知道所有的生命現象,一旦你接受了,
03:05
most, though雖然 not all, of the hard problems問題
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大部分,雖然不是全部,
03:08
about consciousness意識 simply只是 evaporate蒸發.
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關於意識的難題就會消失無蹤了。
03:10
And I'm going to go through通過 some of them.
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接下來我會再多做解釋。
03:12
Okay, now I promised許諾 you to tell you some
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我之前承諾要告訴你一些
03:14
of the outrageous蠻橫的 things said about consciousness意識.
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跟意識有關的荒謬論點。
03:17
One: Consciousness意識 does not exist存在.
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第一:意識是不存在的。
03:21
It's an illusion錯覺, like sunsets日落.
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那是錯覺,就像夕陽,
03:23
Science科學 has shown顯示 sunsets日落 and rainbows彩虹 are illusions幻想.
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科學證明夕陽和彩虹都是錯覺,
03:28
So consciousness意識 is an illusion錯覺.
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如此看來意識也是一種錯覺。
03:30
Two: Well, maybe it exists存在, but it's really something else其他.
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第二:好吧,也許它存在,
但那真的是別的東西,
03:33
It's a computer電腦 program程序 running賽跑 in the brain.
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那是在腦袋裡運轉的電腦程式。
03:37
Three: No, the only thing that exists存在 is really behavior行為.
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第三:不對,行為動作才是真正唯一存在的東西。
03:41
It's embarrassing尷尬 how influential有影響 behaviorism行動主義 was,
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行為主義的影響力如此深遠,真讓人尷尬,
03:44
but I'll get back to that.
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我們稍後再討論。
03:46
And four: Maybe consciousness意識 exists存在,
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第四:也許意識存在,
03:48
but it can't make any difference區別 to the world世界.
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但是它不能為世界帶來任何改變。
03:50
How could spirituality靈性 move移動 anything?
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精神怎麼可能移動得了東西?
03:53
Now, whenever每當 somebody tells告訴 me that, I think,
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現在只要有人這樣問我,我會想,
03:55
you want to see spirituality靈性 move移動 something?
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你想看我用精神移動東西嗎?
03:57
Watch. I decide決定 consciously自覺 to raise提高 my arm,
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你看好。我決定有意識地要舉起我的手臂,
04:01
and the damn該死的 thing goes up. (Laughter笑聲)
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然後這該死的東西就舉起來了。
(笑聲)
04:03
Furthermore此外, notice注意 this:
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還有,給我仔細聽好,
04:07
We do not say, "Well, it's a bit like the weather天氣 in Geneva日內瓦.
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我們不會說:「嗯,這有點像日內瓦的天氣,
04:11
Some days it goes up and some days it doesn't go up."
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有時候它會舉起來,有時候不會。」
04:14
No. It goes up whenever每當 I damn該死的 well want it to.
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不會!只要我想讓它舉起來,
它就會舉起來!
04:16
Okay. I'm going to tell you how that's possible可能.
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那麼,讓我來跟你說這是怎麼辦到的。
04:18
Now, I haven't沒有 yet然而 given特定 you a definition定義.
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我還沒給你一個定義,
04:22
You can't do this if you don't give a definition定義.
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如果沒有下定義的話,無法跟你解釋。
04:24
People always say consciousness意識 is very hard to define確定.
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人們總是說意識很難定義,
04:27
I think it's rather easy簡單 to define確定
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我倒覺得容易,
04:29
if you're not trying to give a scientific科學 definition定義.
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只要你不去試著用科學的角度來定義它。
04:32
We're not ready準備 for a scientific科學 definition定義,
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我們還沒準備好要用科學來定義,
04:34
but here's這裡的 a common-sense常識 definition定義.
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但是我們可以用常識來定義。
04:36
Consciousness意識 consists of all those states狀態 of feeling感覺
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意識包含了所有感覺、
04:38
or sentience知覺 or awareness意識.
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知覺或覺察的狀態。
04:40
It begins開始 in the morning早上 when you wake喚醒 up from a dreamless sleep睡覺,
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當你一夜好眠後醒來,
04:44
and it goes on all day until直到 you fall秋季 asleep睡著
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它一早就會開始出現,直到你再度熟睡,
04:47
or die or otherwise除此以外 become成為 unconscious無意識.
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或是死亡,或是失去知覺。
04:50
Dreams are a form形成 of consciousness意識 on this definition定義.
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在這個定義中,夢是意識的一種形式。
04:53
Now, that's the common-sense常識 definition定義. That's our target目標.
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這就是常識性的定義,這是我們的目標。
04:56
If you're not talking about that, you're not talking about consciousness意識.
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如果你不談論那件事,你就不能談論意識。
04:59
But they think, "Well, if that's it, that's an awful可怕 problem問題.
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但是他們會想:「好啊,
如果是這樣,那還真是個大麻煩,
05:03
How can such這樣 a thing exist存在 as part部分 of the real真實 world世界?"
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怎麼可能存在著這種事,
成為真實世界中的一部份?」
05:07
And this, if you've ever had a philosophy哲學 course課程,
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如果你曾上過哲學課,
05:09
this is known已知 as the famous著名 mind-body身心 problem問題.
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這就是有名的心物問題 (mind-body problem)。
05:12
I think that has a simple簡單 solution too. I'm going to give it to you.
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我認為這也有一個簡單的解決辦法,
我馬上告訴你。
05:15
And here it is: All of our conscious意識 states狀態, without exception例外,
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那就是我們所有的意識狀態,沒有例外,
05:19
are caused造成 by lower-level低等級 neurobiological神經生物學 processes流程 in the brain,
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都是由腦中較低層次的神經生物的過程所引起的,
05:25
and they are realized實現 in the brain
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意識以較高層次或是系統特徵
05:27
as higher-level更高層次 or system系統 features特徵.
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在大腦中被理解。
05:29
It's about as mysterious神秘 as the liquidity流動性 of water.
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這就像是水的流動性那樣神奇,
05:32
Right? The liquidity流動性 is not an extra額外 juice果汁 squirted out
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對吧?流動不是由水分子噴出
05:36
by the H2O molecules分子.
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多餘的果汁,
05:37
It's a condition條件 that the system系統 is in.
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那是一種系統在其中的狀態。
05:40
And just as the jar full充分 of water can go from liquid液體 to solid固體
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就像是滿罐子的水,可以從液體變成固體,
05:45
depending根據 on the behavior行為 of the molecules分子,
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視水分子的行為而變化,
05:47
so your brain can go from a state of being存在 conscious意識
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所以你的大腦也可以從有意識的狀態,
05:50
to a state of being存在 unconscious無意識,
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轉變為無意識的狀態,
05:52
depending根據 on the behavior行為 of the molecules分子.
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全看分子的行為來變化。
05:55
The famous著名 mind-body身心 problem問題 is that simple簡單.
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有名的心物問題就是那麼簡單。
05:59
All right? But now we get into some harder更難 questions問題.
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那麼,我們要探討更困難的問題了,
06:03
Let's specify指定 the exact精確 features特徵 of consciousness意識,
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我們來詳細說明意識的特徵,
06:06
so that we can then answer回答 those four objections反對
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這樣一來,我們就可以回答我剛才提出的
06:09
that I made製作 to it.
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那四個反對的聲音。
06:10
Well, the first feature特徵 is, it's real真實 and irreducible束縛.
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嗯,第一個特徵是,它是真實且不能減少的。
06:14
You can't get rid擺脫 of it.
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你不能丟掉它。
06:16
You see, the distinction分別 between之間 reality現實 and illusion錯覺
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你看,現實和錯覺之間的差別,
06:20
is the distinction分別 between之間 how things
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就如同在意識上,事情對我們來說是什麼樣子,
06:23
consciously自覺 seem似乎 to us and how they really are.
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和它實際的樣子之間的差別。
06:27
It consciously自覺 seems似乎 like there's --
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意識上,就像是有
06:29
I like the French法國 "arc-en-ciel弧彩虹" —
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──我喜歡法文中的「arc-en-ciel」──
06:30
it seems似乎 like there's an arch in the sky天空,
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就像是有一道彩虹在天空中,
06:33
or it seems似乎 like the sun太陽 is setting設置 over the mountains.
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或是太陽掛在山頂上。
06:36
It consciously自覺 seems似乎 to us, but that's not really happening事件.
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在意識中是如此,但是在現實中卻不然。
06:39
But for that distinction分別 between之間
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但是在意識上看起來的樣子,
06:41
how things consciously自覺 seem似乎 and how they really are,
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與事實上的樣子之間的差別,
06:44
you can't make that distinction分別 for the very existence存在 of consciousness意識,
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你無法那樣區別意識的存在,
06:48
because where the very existence存在 of consciousness意識 is concerned關心,
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因為意識的存在在於關注,
06:52
if it consciously自覺 seems似乎 to you that you are conscious意識,
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如果在意識上對你來說,你是有意識的,
06:55
you are conscious意識.
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那你就是有意識。
06:57
I mean, if a bunch of experts專家 come to me and say,
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我的意思是,如果一大票專家來跟我說:
07:00
"We are heavy-duty重負 neurobiologists神經生物學家 and we've我們已經 doneDONE a study研究
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「我們是重量級的神經生物學家,
07:02
of you, Searle塞爾, and we're convinced相信 you are not conscious意識,
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我們對你,希爾勒,做了研究,
我們相信你沒有意識,
07:05
you are a very cleverly巧妙 constructed robot機器人,"
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你是一個被設計得很聰明的機器人。」
07:07
I don't think, "Well, maybe these guys are right, you know?"
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我不會想:「嗯,也許這些人是對的,是吧?」
07:11
I don't think that for a moment時刻, because, I mean,
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我一刻也不會懷疑,
07:13
Descartes笛卡爾 may可能 have made製作 a lot of mistakes錯誤, but he was right about this.
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因為笛卡兒也許犯了很多錯,
但是有件事他說對了,
07:16
You cannot不能 doubt懷疑 the existence存在 of your own擁有 consciousness意識.
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你不能懷疑自己的意識存在。
07:19
Okay, that's the first feature特徵 of consciousness意識.
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這是意識的第一項特徵。
07:21
It's real真實 and irreducible束縛.
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它是真實且不能減少的。
07:23
You cannot不能 get rid擺脫 of it by showing展示 that it's an illusion錯覺
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你不能用其它標準的錯覺來比照,
07:27
in a way that you can with other standard標準 illusions幻想.
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說它是錯覺而就此認定它不存在。
07:30
Okay, the second第二 feature特徵 is this one
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第二個特徵
07:32
that has been such這樣 a source資源 of trouble麻煩 to us,
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是我們困擾已久的根源,
07:35
and that is, all of our conscious意識 states狀態
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那就是我們所有的意識狀態
07:37
have this qualitative定性 character字符 to them.
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對它們來說都有這個實質的樣貌。
07:40
There's something that it feels感覺 like to drink beer啤酒
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那就像是喝啤酒,
07:42
which哪一個 is not what it feels感覺 like to do your income收入 tax
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跟你在算所得稅或聽音樂的感覺不同,
07:45
or listen to music音樂, and this qualitative定性 feel
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這個實質的感覺
07:48
automatically自動 generates生成 a third第三 feature特徵,
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自然而然地產生了第三項特徵,
07:51
namely亦即, conscious意識 states狀態 are by definition定義 subjective主觀
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也就是意識狀態
07:55
in the sense that they only exist存在 as experienced有經驗的
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是主觀的定義,
07:58
by some human人的 or animal動物 subject學科,
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只會存在於某個人、動物的經驗,
08:00
some self that experiences經驗 them.
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某些有經驗過意識的自我。
08:02
Maybe we'll be able能夠 to build建立 a conscious意識 machine.
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也許我們將來能夠製造一台有意識機器。
08:04
Since以來 we don't know how our brains大腦 do it,
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由於我們不知道大腦如何讓意識運作,
08:06
we're not in a position位置, so far, to build建立 a conscious意識 machine.
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到目前為止,我們就還不能製造有意識的機器。
08:10
Okay. Another另一個 feature特徵 of consciousness意識
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接下來,另一個意識的特徵是
08:13
is that it comes in unified統一 conscious意識 fields領域.
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意識來自於統一的意識場。
08:17
So I don't just have the sight視力 of the people in front面前 of me
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因此,我不只是看見眼前的這個人、
08:20
and the sound聲音 of my voice語音 and the weight重量 of my shoes
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我的聲音、我的鞋子在地面上的重量,
08:22
against反對 the floor地板, but they occur發生 to me
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這些東西都是以
08:25
as part部分 of one single great conscious意識 field領域
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前後延伸的單一巨大意識場的一部分
08:28
that stretches舒展 forward前鋒 and backward落後.
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在我心裡出現。
08:30
That is the key to understanding理解
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這是了解意識的無窮力量
08:32
the enormous巨大 power功率 of consciousness意識.
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的關鍵。
08:34
And we have not been able能夠 to do that in a robot機器人.
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我們還沒有機器人可以做到這件事。
08:37
The disappointment失望 of robotics機器人 derives導出 from the fact事實
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很遺憾的是,現有的機器人顯示出
08:40
that we don't know how to make a conscious意識 robot機器人,
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我們還不知道如何製造有意識的機器人,
08:42
so we don't have a machine that can do this kind of thing.
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因此,我們沒有可以做這種事的機器。
08:45
Okay, the next下一個 feature特徵 of consciousness意識,
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下一件意識的特徵是,
08:48
after this marvelous奇妙 unified統一 conscious意識 field領域,
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在這個不可思議的統一意識場之後,
08:51
is that it functions功能 causally因果 in our behavior行為.
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是它能輕易影響我們的行為。
08:54
I gave you a scientific科學 demonstration示範 by raising提高 my hand,
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我舉起手,給你們看一項科學的實地示範,
08:57
but how is that possible可能?
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但是那是怎麼辦到的呢?
08:58
How can it be that this thought in my brain
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我大腦中的這個想法怎麼
09:02
can move移動 material材料 objects對象?
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能夠搬動實質的物體呢?
09:04
Well, I'll tell you the answer回答.
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讓我來告訴你答案。
09:06
I mean, we don't know the detailed詳細 answer回答,
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我的意思是,我們不知道詳細答案,
09:08
but we know the basic基本 part部分 of the answer回答, and that is,
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但是我們知道初步的答案,
09:11
there is a sequence序列 of neuron神經元 firings點火,
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那就是有一連串的神經活化,
09:13
and they terminate終止 where the acetylcholine乙酰膽鹼
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它們會終止在運動神經元終板的軸突
09:16
is secreted分泌 at the axon軸突 end-plates端板 of the motor發動機 neurons神經元.
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就是分泌乙醯膽素的地方。
09:19
Sorry to use philosophical哲學上 terminology術語 here,
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很抱歉我用了一些哲學術語。
09:21
but when it's secreted分泌 at the axon軸突 end-plates端板 of the motor發動機 neurons神經元,
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不過當它在運動神經元的終板分泌時,
09:25
a whole整個 lot of wonderful精彩 things happen發生 in the ion離子 channels渠道
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會有很多美好的事情發生在離子通道中,
09:28
and the damned該死 arm goes up.
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然後該死的手臂就會舉起來了。
09:30
Now, think of what I told you.
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現在,想想我剛才跟你說過的。
09:32
One and the same相同 event事件,
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同樣的一個活動,
09:34
my conscious意識 decision決定 to raise提高 my arm
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我的意識決定要舉起手臂,
09:37
has a level水平 of description描述 where it has all of these
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在某個程度上這樣的描述
09:39
touchy-feely煽情 spiritual精神 qualities氣質.
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隱含了過於情感化的精神特質。
09:42
It's a thought in my brain, but at the same相同 time,
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那是在我大腦中的一個想法,
09:44
it's busy secreting分泌 acetylcholine乙酰膽鹼
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但是同時也忙著分泌乙醯膽素,
09:46
and doing all sorts排序 of other things
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還有各式各樣的事,
09:47
as it makes品牌 its way from the motor發動機 cortex皮質
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就好像它自己從運動皮質區
09:50
down through通過 the nerve神經 fibers纖維 in the arm.
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透過手臂中的神經纖維來完成的。
09:53
Now, what that tells告訴 us is that our traditional傳統 vocabularies詞彙
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這件事告訴我們,過去
09:57
for discussing討論 these issues問題 are totally完全 obsolete過時的.
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用在討論這些議題的字彙都太過時了。
10:00
One and the same相同 event事件 has a level水平 of description描述
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另一種有同樣程度的描述的是
10:03
where it's neurobiological神經生物學, and another另一個 level水平 of description描述
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在神經生物方面中,
10:06
where it's mental心理, and that's a single event事件,
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還有另一種是在心智方面,那是單一的情況,
10:09
and that's how nature性質 works作品. That's how it's possible可能
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而那是自然如何發生,
10:11
for consciousness意識 to function功能 causally因果.
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它能解釋意識是為何有效運作。
10:14
Okay, now with that in mind心神,
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那麼,把這些記在心上,
10:17
with going through通過 these various各個 features特徵 of consciousness意識,
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記得我剛剛說的這些
關於意識的種種特徵,
10:20
let's go back and answer回答 some of those early objections反對.
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讓我們來解答稍早的問題。
10:23
Well, the first one I said was, consciousness意識 doesn't exist存在,
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首先我提到的是,意識並不存在,
10:26
it's an illusion錯覺. Well, I've already已經 answered回答 that.
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意識是錯覺。嗯,我已經回答了。
10:28
I don't think we need to worry擔心 about that.
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我想我們不需要擔心這個問題了。
10:30
But the second第二 one had an incredible難以置信 influence影響,
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但是第二個問題就有一點出乎意料之外的影響了,
10:34
and may可能 still be around, and that is,
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而且可能問題還是存在,那就是
10:35
"Well, if consciousness意識 exists存在, it's really something else其他.
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「如果意識存在,那它真的是別種東西,
10:39
It's really a digital數字 computer電腦 program程序 running賽跑 in your brain
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那真的是一個在你大腦中運轉的電腦程式,
10:42
and that's what we need to do to create創建 consciousness意識
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那就是我們要做的事,
10:45
is get the right program程序.
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建立意識就是找到對的程式。
10:46
Yeah, forget忘記 about the hardware硬件. Any hardware硬件 will do
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嗯,別管硬體吧!任何用來啟動程式的硬體
10:49
provided提供 it's rich豐富 enough足夠 and stable穩定 enough足夠 to carry攜帶 the program程序."
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等級都足夠而且很穩定。」
10:52
Now, we know that that's wrong錯誤.
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現在,我們知道那是錯的。
10:55
I mean, anybody任何人 who's誰是 thought about computers電腦 at all
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我的意思是,任何想到電腦的人
10:58
can see that that's wrong錯誤, because computation計算
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都知道那是錯的,
11:00
is defined定義 as symbol符號 manipulation操作,
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因為計算的特點是符號運用,
11:03
usually平時 thought of as zeros as ones那些, but any symbols符號 will do.
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通常會用 0 和 1 來表示,但是任何符號都可以。
11:05
You get an algorithm算法 that you can program程序
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如果你有一段演算法,
11:09
in a binary二進制 code, and that's the defining確定 trait特徵
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就可以編寫出對應的二進位程式碼,
11:12
of the computer電腦 program程序.
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這是電腦程式的特徵。
11:14
But we know that that's purely純粹 syntactical句法. That's symbolic象徵.
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不過我們知道那只是語法和符號。
11:18
We know that actual實際 human人的 consciousness意識 has something more than that.
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我們知道人的意識有的遠比這個更多,
11:22
It's got a content內容 in addition加成 to the syntax句法.
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除了語法外還有內容。
11:25
It's got a semantics語義.
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它有語義。
11:26
Now that argument論據, I made製作 that argument論據 30 --
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我爭論了這件事從──
11:29
oh my God, I don't want to think about it —
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喔!天啊,我實在不太想去回憶了──
11:30
more than 30 years年份 ago,
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已經是三十年前的事了,
11:31
but there's a deeper更深 argument論據 implicit含蓄 in what I've told you,
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但是我已告訴你的,當中還有更深的爭議點。
11:34
and I want to tell you that argument論據 briefly簡要地, and that is,
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簡而言之,這個爭議就是
11:37
consciousness意識 creates創建 an observer-independent觀察員獨立 reality現實.
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意識製造了觀察者獨立的事實。
11:42
It creates創建 a reality現實 of money, property屬性, government政府,
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它創造了金錢、財產、政府、
11:45
marriage婚姻, CERNCERN conferences會議,
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婚姻、CERN 大會、
11:49
cocktail雞尾酒 parties派對 and summer夏季 vacations休假,
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雞尾酒會與暑假的事實,
11:52
and all of those are creations創作 of consciousness意識.
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而這些都是意識的產物。
11:54
Their existence存在 is observer-relative觀察者相對.
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它們的存在是與觀察者相關的。
11:57
It's only relative相對的 to conscious意識 agents代理 that a piece of paper
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它只會和意識主體有關,
12:01
is money or that a bunch of buildings房屋 is a university大學.
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不管是一張紙代表了錢,
或是一棟大樓代表了一所大學。
12:04
Now, ask yourself你自己 about computation計算.
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現在,問問你自己數值的問題。
12:07
Is that absolute絕對, like force and mass and gravitational引力 attraction引力?
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它真的完全像力學、質量或是萬有引力嗎?
12:11
Or is it observer-relative觀察者相對?
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2132
或者那是與觀察者相關?
12:13
Well, some computations計算 are intrinsic固有.
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嗯,有一些數值是固有的。
12:17
I add two plus two to get four.
260
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1911
二加二等於四,
12:19
That's going on no matter what anybody任何人 thinks.
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不管是誰,算出來的答案都一樣。
12:21
But when I haul運輸 out my pocket口袋 calculator計算器
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但是當我拿出我的計算機
12:24
and do the calculation計算, the only intrinsic固有 phenomenon現象
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做計算,唯一存在的現象
12:28
is the electronic電子 circuit電路 and its behavior行為.
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就是電子電路和它的行為本身。
12:31
That's the only absolute絕對 phenomenon現象.
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那絕對是唯一的現象。
12:33
All the rest休息 is interpreted解讀 by us.
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其它的部分都是由我們演繹出來的。
12:35
Computation計算 only exists存在 relative相對的 to consciousness意識.
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計算只有在與意識相關時才存在。
12:39
Either a conscious意識 agent代理人 is carrying攜帶 out the computation計算,
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不是意識主體進行演算,
12:42
or he's got a piece of machinery機械 that admits承認 of a computational計算 interpretation解釋.
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就是某台機器計算的結果。
12:45
Now that doesn't mean computation計算 is arbitrary隨意.
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但是那不代表計算就是隨意的。
12:48
I spent花費 a lot of money on this hardware硬件.
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我花了很多錢在這個硬體上。
12:51
But we have this persistent一貫 confusion混亂
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但是我們一直有個疑惑,
12:53
between之間 objectivity客觀性 and subjectivity主觀性 as features特徵 of reality現實
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在客觀與主觀事實的樣貌,
12:58
and objectivity客觀性 and subjectivity主觀性 as features特徵 of claims索賠.
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以及客觀與主觀主張的樣貌之間的差異。
13:01
And the bottom底部 line of this part部分 of my talk is this:
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在這場演說中,我的底線是:
13:05
You can have a completely全然 objective目的 science科學,
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你可以有一個完全客觀的科學,
13:08
a science科學 where you make objectively客觀地 true真正 claims索賠,
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你可以有一個基於完全客觀事實的主張,
13:11
about a domain whose誰的 existence存在 is subjective主觀,
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而這是一個主觀存在的領域,
13:15
whose誰的 existence存在 is in the human人的 brain
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這個存在是在人類的大腦中,
13:18
consisting of subjective主觀 states狀態 of sentience知覺
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結合了感知、感覺
13:20
or feeling感覺 or awareness意識.
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或意識的主觀狀態,
13:22
So the objection異議 that you can't have an objective目的 science科學 of consciousness意識
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因此客觀來說,你不可能有一個客觀的意識科學,
13:26
because it's subjective主觀 and science科學 is objective目的, that's a pun雙關語.
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因為那是主觀的,而科學是客觀的,
這是一語雙關。
13:30
That's a bad pun雙關語 on objectivity客觀性 and subjectivity主觀性.
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那是一個不好的主觀和客觀雙關語。
13:33
You can make objective目的 claims索賠
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你可以對一個存在於主觀領域中的事
13:35
about a domain that is subjective主觀 in its mode模式 of existence存在,
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有客觀的主張,
13:39
and indeed確實 that's what neurologists神經學家 do.
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而這就是神經學家做的事。
13:41
I mean, you have patients耐心 that actually其實 suffer遭受 pains辛勞,
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我的意思是,你的病人正在忍受疼痛,
13:43
and you try to get an objective目的 science科學 of that.
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你試著用客觀的科學來看待他。
13:46
Okay, I promised許諾 to refute反駁 all these guys,
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嗯,我保證可以反駁他們所有的人,
13:48
and I don't have an awful可怕 lot of time left,
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我沒有剩下多少時間了。
13:50
but let me refute反駁 a couple一對 more of them.
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但是,讓我來多做一些辯駁。
13:52
I said that behaviorism行動主義 ought應該 to be
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我認為行為主義應該是
13:54
one of the great embarrassments糗事 of our intellectual知識分子 culture文化,
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我們知性文化中最大的尷尬之一。
13:57
because it's refuted駁斥 the moment時刻 you think about it.
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因為它不承認我們思考的每一個時刻,
14:00
Your mental心理 states狀態 are identical相同 with your behavior行為?
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你的心智狀態和行為是一致的嗎?
14:03
Well, think about the distinction分別 between之間 feeling感覺 a pain疼痛
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嗯,想一想感覺到疼痛
14:06
and engaging in pain疼痛 behavior行為.
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以及疼痛的這個行為之間的差異。
14:08
I won't慣於 demonstrate演示 pain疼痛 behavior行為, but I can tell you
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我不會說明疼痛的行為,但是我可以告訴你
14:10
I'm not having any pains辛勞 right now.
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我現在沒有任何疼痛的感覺。
14:12
So it's an obvious明顯 mistake錯誤. Why did they make the mistake錯誤?
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所以,這是很明顯的錯誤。
為什麼他們會犯這種錯?
14:16
The mistake錯誤 was — and you can go back and read
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這個錯──你可以回頭去讀
14:18
the literature文學 on this, you can see this over and over —
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那些跟這個相關的文獻,
你可以反覆閱讀──
14:20
they think if you accept接受 the irreducible束縛 existence存在
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他們認為,如果你接受了
意識的存在是不能減少,
14:24
of consciousness意識, you're giving up on science科學.
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你就放棄了科學。
14:27
You're giving up on 300 years年份 of human人的 progress進展
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你就放棄了三百年來人類進化、
14:30
and human人的 hope希望 and all the rest休息 of it.
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人類的希望和所有的事。
14:32
And the message信息 I want to leave離開 you with is,
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我想傳達給大家的訊息是
14:35
consciousness意識 has to become成為 accepted公認
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意識應該要成為公認的
14:37
as a genuine真正 biological生物 phenomenon現象,
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生命現象,
14:40
as much subject學科 to scientific科學 analysis分析
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隸屬於科學分析,
14:42
as any other phenomenon現象 in biology生物學,
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如同生物中的現象,
14:44
or, for that matter, the rest休息 of science科學.
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或者,就和所有的科學一樣。
14:46
Thank you very much.
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謝謝大家。
14:48
(Applause掌聲)
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(掌聲)
Translated by Marssi Draw
Reviewed by William Choi

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ABOUT THE SPEAKER
John Searle - Philosopher
John Searle has made countless contributions to contemporary thinking about consciousness, language, artificial intelligence and rationality itself.

Why you should listen

American philosopher John Serle has made countless contributions to contemporary thinking about consciousness, language, artificial intelligence and rationality itself. In his early work, he focused on the nature of language and what we are conveying when we speak and how the intention behind what we intend to say can the meaning of words from context to context.

He is best known for his “Chinese Room” thought experiment, which challenges the notion of a truly intelligent artificial intelligence. In it, he imagines a room containing an individual, who speaks only English, working with a set of English instructions to write a series of Chinese characters in order to anonymous communicate with a Chinese speaker outside the room. If that individual follows the instructions carefully, she can effectively fool the Chinese speaker into thinking he’s talking to someone who understands his language. Serle argues that, at the very least, the metaphor raises deep complications as to whether or not one can truly describe convincing simulations of intelligence as intelligent.

He remains of firm believer that subjective experiences are real -- even if they don’t always describe things are they really are -- and are worth thinking about in objective terms because of it.

More profile about the speaker
John Searle | Speaker | TED.com