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Luis Oswald's avatar

Really enjoyed the read again, with some banger ideas. Especially that general intelligence is a lazy tool of evolution by dynamizing prepardness to contextual factors was a big aha moment, I never thought about it that way. It makes total sense and the connection to artificial intelligence as a form of skill rather than intelligence is brilliant.

In a similar vein what came to my mind a while ago is that that which is not captured by machine learning today is intentionality. We must provide the criteria of success in order to train a model. Virtually, it is the same thought as that a chess computer is still a human playing chess at a distance, because the algorithms were still written by a human. Intentionality and autonomy are interwoven. It would be somewhat too hasty to say that there is something special that distinguishes humans, and that this is “autonomy.” Here, we fall into an infinite regress and must ask, “Who started this whole nonsense?” – “who is responsible for it?”

The first is thinking that a task such as chess can be defined without reference to any system that would perform it, when, in reality, task definitions are nothing other than generalised descriptions of system behaviour.

What a sentence! This reminds me of the Derrida-Hegel negative deconstructivist dialectic: that by virtue of describing something, the described is changed. Description is not innocent. In such activity a teological moment must be present.

I’ll make a bigger jump for the sake of brevity. This at the same time asks what the human is and what differentiates them from artificial systems. Art as ars, as a techne can be related to the four conditions which Aristotle though of bringing a thing about. Heidegger reflects on this by taking the greek word “aition” to not be translated as the cause reduced to the modern meaning of the very entity which effects something, but meaning that which is responsible for something. The telos in this sense of aition is what is responsible for there being the thing aimed at. We are already in that hermeneutical process of bringing-forth and cannot go beyond it.

The question is then whether the goal structure in humans is an anomaly by virtue of not being constrained to fixed goals. The idea I have in mind here is the transition from thinking of nature as essences, as the Greeks did, to recontextualizing hermeneutical interpretation. The former attempts to fix everything in accordance with some preconceived essences, while the latter focuses on the dynamical disclosure of ever-changing aims. This kind of intelligence could also be the origin of why humans began to feel existentially without a home, as this mode of disclosing anything is always bound to the inherent instability in aims. The further question is then if we do not get into a kind of paradox – which of course is an empirical question. Namely: if our wrestling with the question of aims is something that guides our practice, how can we aim at wrestling with aims? How can we endow an artificial system, while constructing it with the aim of doing so, to be wrestling with aims? It may be a similar hang up to your beginning quote:

When an archer is shooting for nothing he has all his skill. If he shoots for a brass buckle he is already nervous. If he shoots for a prize of gold he goes blind or sees two targets—he is out of his mind! His skill has not changed. But the prize divides him. He cares. He thinks more of winning than of shooting—and the need to win drains him of power.

How can you be spontaneous without aiming at being spontaneous? How can you bring this spontaneousness into artificial system without aiming at that? All measurements of intelligence maybe only probe and not the target, maybe intelligence is inherent targetlessness. The question then is, how does meaningful pattern emerge? This is a question that may be standing on wrong grounds, but it feels significant.

The price for the generality of intelligence may be the homelessness of existence.

Paul Hunt's avatar

Peirce described induction as generalization and he described abduction as guesswork. System-centric generalization is analogous to “pure” induction—we force huge datasets to generalize solutions in accordance with a predetermined problem, goal, or need. Developer-aware generalization is substantially abductive, as developers guess test cases, using their imagination.

The closest thing to a “pure” abduction, that I can think of, is when a 3-day-old newborn, after encountering a few trillion chemo-neurological impulses, guesses (without naming it) that there is “space” out there. Guessing cases that are not contained in the dataset is abductive. We abduce cases and we induce rules (e.g. protocols for interacting with datasets).

Sense perception (especially when we encounter something absolutely novel) is efficient, and it is almost purely abductive. This efficiency took 3 billion years to evolve. Human consciousness is itself predominantly abductive.

I like Peirce’s famous remark that every significant step in science has been “a lesson in logic.” I think that goes double for computer science. Goodhart’s Law is a form of reductive circularity.

In my view, the AGI enthusiasts would benefit immensely if they took a more instrumentalist (pragmatic) and structuralist (relational) view of human logic. They might stop chasing rainbows before these machines suck out all the air and burn up all the coal.

I like what Chollet is doing, because the drive toward efficiency will inform a more mature concept of science and logic.

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