The Turing test, originally called the imitation game by Alan Turing in 1949, is a test of a machine's ability to exhibit intelligent behaviour equivalent to that of a human. In the test, a human evaluator judges a text transcript of a natural-language conversation between a human and a machine. The evaluator tries to identify the machine, and the machine passes if the evaluator cannot reliably tell them apart. The results would not depend on the machine's ability to answer questions correctly, only on how closely its answers resembled those of a human. Since the Turing test is a test of indistinguishability in performance capacity, the verbal version generalizes naturally to all of human performance capacity, verbal as well as nonverbal (robotic). The test was introduced by Turing in his 1950 paper "Computing Machinery and Intelligence" while working at the University of Manchester. It opens with the words: "I propose to consider the question, 'Can machines think?'." Because "thinking" is difficult to define, Turing chooses to "replace the question by another, which is closely related to it and is expressed in relatively unambiguous words". Turing describes the new form of the problem in terms of a three-person party game called the "imitation game", in which an interrogator asks questions of a man and a woman in another room in order to determine the correct sex of the two players. Turing's new question is: "Are there imaginable digital computers which would do well in the imitation game?" This question, Turing believed, was one that could actually be answered. In the remainder of the paper, he argued against the major objections to the proposition that "machines can think". Since Turing introduced his test, it has been highly influential in the philosophy of artificial intelligence, resulting in substantial discussion and controversy, as well as criticism from philosophers like John Searle, who argue against the test's ability to detect consciousness. == History == === Philosophical background === The question of whether it is possible for machines to think has a long history, which is firmly entrenched in the distinction between dualist and materialist views of the mind. René Descartes prefigures aspects of the Turing test in his 1637 Discourse on the Method when he writes: [H]ow many different automata or moving machines could be made by the industry of man ... For we can easily understand a machine's being constituted so that it can utter words, and even emit some responses to action on it of a corporeal kind, which brings about a change in its organs; for instance, if touched in a particular part it may ask what we wish to say to it; if in another part it may exclaim that it is being hurt, and so on. But it never happens that it arranges its speech in various ways, in order to reply appropriately to everything that may be said in its presence, as even the lowest type of man can do. Here Descartes notes that automata are capable of responding to human interactions but argues that such automata cannot respond appropriately to things said in their presence in the way that any human can. Descartes therefore prefigures the Turing test by defining the insufficiency of appropriate linguistic response as that which separates the human from the automaton. Descartes fails to consider the possibility that future automata might be able to overcome such insufficiency, and so does not propose the Turing test as such, even if he prefigures its conceptual framework and criterion. Denis Diderot formulates in his 1746 book Pensées philosophiques a Turing-test criterion, though with the important implicit limiting assumption maintained, of the participants being natural living beings, rather than considering created artifacts: If they find a parrot who could answer to everything, I would claim it to be an intelligent being without hesitation. This does not mean he agrees with this, but that it was already a common argument of materialists at that time. According to dualism, the mind is non-physical (or, at the very least, has non-physical properties) and, therefore, cannot be explained in purely physical terms. According to materialism, the mind can be explained physically, which leaves open the possibility of minds that are produced artificially. In 1936, philosopher Alfred Ayer considered the standard philosophical question of other minds: how do we know that other people have the same conscious experiences that we do? In his book, Language, Truth and Logic, Ayer suggested a protocol to distinguish between a conscious man and an unconscious machine: "The only ground I can have for asserting that an object which appears to be conscious is not really a conscious being, but only a dummy or a machine, is that it fails to satisfy one of the empirical tests by which the presence or absence of consciousness is determined". (This suggestion is very similar to the Turing test, but it is not certain that Ayer's popular philosophical classic was familiar to Turing.) In other words, a thing is not conscious if it fails the consciousness test. === Cultural background === A rudimentary idea of the Turing test appears in the 1726 novel Gulliver's Travels by Jonathan Swift. When Gulliver is brought before the king of Brobdingnag, the king thinks at first that Gulliver might be a "a piece of clock-work (which is in that country arrived to a very great perfection) contrived by some ingenious artist". Even when he hears Gulliver speaking, the king still doubts whether Gulliver was taught "a set of words" to make him "sell at a better price". Gulliver tells that only after "he put several other questions to me, and still received rational answers" the king became satisfied that Gulliver was not a machine. Tests where a human judges whether a computer or an alien is intelligent were an established convention in science fiction by the 1940s, and it is likely that Turing would have been aware of these. Stanley G. Weinbaum's "A Martian Odyssey" (1934) provides an example of how nuanced such tests could be. Earlier examples of machines or automatons attempting to pass as human include the Ancient Greek myth of Pygmalion who creates a sculpture of a woman that is animated by Aphrodite, Carlo Collodi's novel The Adventures of Pinocchio, about a puppet who wants to become a real boy, and E. T. A. Hoffmann's 1816 story "The Sandman," where the protagonist falls in love with an automaton. In all these examples, people are fooled by artificial beings that—up to a point—pass as human. === Alan Turing and the imitation game === Researchers in the United Kingdom had been exploring "machine intelligence" for up to ten years prior to the founding of the field of artificial intelligence (AI) research in 1956. It was a common topic among the members of the Ratio Club, an informal group of British cybernetics and electronics researchers that included Alan Turing. Turing, in particular, had been running the notion of machine intelligence since at least 1941 and one of the earliest-known mentions of "computer intelligence" was made by him in 1947. In Turing's report, "Intelligent Machinery," he investigated "the question of whether or not it is possible for machinery to show intelligent behaviour" and, as part of that investigation, proposed what may be considered the forerunner to his later tests: It is not difficult to devise a paper machine which will play a not very bad game of chess. Now get three men A, B and C as subjects for the experiment. A and C are to be rather poor chess players, B is the operator who works the paper machine. ... Two rooms are used with some arrangement for communicating moves, and a game is played between C and either A or the paper machine. C may find it quite difficult to tell which he is playing. "Computing Machinery and Intelligence" (1950) was the first published paper by Turing to focus exclusively on machine intelligence. Turing begins the 1950 paper with the claim, "I propose to consider the question 'Can machines think?'" As he highlights, the traditional approach to such a question is to start with definitions, defining both the terms "machine" and "think". Turing chooses not to do so; instead, he replaces the question with a new one, "which is closely related to it and is expressed in relatively unambiguous words". In essence he proposes to change the question from "Can machines think?" to "Can machines do what we (as thinking entities) can do?" The advantage of the new question, Turing argues, is that it draws "a fairly sharp line between the physical and intellectual capacities of a man". To demonstrate this approach Turing proposes a test inspired by a party game, known as the "imitation game", in which a man and a woman go into separate rooms and guests try to tell them apart by writing a series of questions and reading the typewritten answers sent back. In this game, both the man and the woman aim to convince the guests that they ar
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