Амброз Бирс - We, Robots

What, then, is consciousness? An expedient, a dodge, a way out of the trap, a pretended last resort, a court allegedly (but only allegedly!) of highest appeal. And, in the language of physics and information theory, it is a function that, once begun, will not admit of any closure—i.e., any definitive completion. It is, then, only a plan for such a closure, for a total "reconciliation" of the stubborn contradictions of the brain. It is, one might say, a mirror whose task it is to reflect other mirrors, which in turn reflect still others, and so on to infinity. This, physically, is simply not possible, and so the regressus ad infinitum, represents a kind of pit over which soars and flutters the phenomenon of human consciousness. "Beneath the conscious" there goes on a continuous battle for full representation—in it—of that which cannot reach it in fullness, and cannot for simple lack of space; for, in order to give full and equal rights to all those tendencies that clamor for attention at the centers of awareness, what would be necessary is infinite capacity and volume. There reigns, then, around the conscious a never-ending crush, a pushing and shoving, and the conscious is not—not at all—the highest, serene, sovereign helmsman of all mental phenomena but more nearly a cork upon the fretful waves, a cork whose uppermost position does not mean the mastery of those waves… The modern theory of consciousness, interpreted informationally and dynamically, unfortunately cannot be set forth simply or clearly, so that we are constantly—at least here, in this more accessible presentation of the subject—thrown back on a series of visual models and metaphors. We know, in any case, that consciousness is a kind of dodge, a shift to which evolution has resorted, and resorted in keeping with its characteristic and indispensable modus operandi, opportunism—i.e., finding a quick, extempore way out of a tight corner. If, then, one were indeed to build an intelligent being and proceed according to the canons of completely rational engineering and logic, applying the criteria of technological efficiency, such a being would not, in general, receive the gift of consciousness. It would behave in a manner perfectly logical, always consistent, lucid, and well ordered, and it might even seem, to a human observer, a genius in creative action and decision-making. But it could in no way be a man, for it would be bereft of his mysterious depth, his internal intracacies, his labyrinthine nature…

We will not here go further into the modern theory of the conscious psyche, just as Professor Dobb does not. But these few words were in order, for they provide a necessary introduction to the structure of the personoids. In their creation is at last realized one of the oldest myths, that of the homunculus. In order to fashion a likeness of man, of his psyche, one must deliberately introduce into the informational substrate specific contradictions; one must impart to it an asymmetry, acentric tendencies; one must, in a word, both unify and make discordant. Is this rational? Yes, and well-nigh unavoidable if we desire not merely to construct some sort of synthetic intelligence but to imitate the thought and, with it, the personality of man.

Hence, the emotions of the personoids must to some extent be at odds with their reason; they must possess self-destructive tendencies, at least to a certain degree; they must feel internal tensions—that entire centrifugality which we experience now as the magnificent infinity of spiritual states and now as their unendurably painful disjointedness. The creational prescription for this, meanwhile, is not at all so hopelessly complicated as it might appear. It is simply that the logic of the creation (the personoid) must be disturbed, must contain certain antinomies. Consciousness is not only a way out of the evolutionary impasse, says Hilbrandt, but also an escape from the snares of Gôdelization, for by means of paralogistic contradictions this solution has sidestepped the contradictions to which every system that is perfect with respect to logic is subject. So, then, the universum of the personoids is fully rational, but they are not fully rational inhabitants of it. Let that suffice us—Professor Dobb himself does not pursue further this exceedingly difficult topic. As we know already, the personoids have souls but no bodies and, therefore, also no sensation of their corporeality. "It is difficult to imagine," has been said of that which is experienced in certain special states of mind, in total darkness, with the greatest possible reduction in the inflow of external stimuli—but, Dobb maintains, this is a misleading image. For with sensory deprivation the function of the human brain soon begins to disintegrate; without a stream of impulses from the outside world the psyche manifests a tendency to lysis. But personoids, who have no physical senses, hardly disintegrate, because what gives them cohesion is their mathematical milieu, which they do experience. But how? They experience it, let us say, according to those changes in their own states which are induced and imposed upon them by the universum’s "externalness." They are able to discriminate between the changes proceeding from outside themselves and the changes that surface from the depths of their own psyche. How do they discriminate? To this question only the theory of the dynamic structure of personoids can supply a direct answer.

And yet they are like us, for all the awesome differences. We know already that a digital machine can never spark with consciousness; regardless of the task to which we harness it, or of the physical processes we simulate in it, it will remain forever apsychic. Since, to simulate man, it is necessary that we reproduce certain of his fundamental contradictions, only a system of mutually gravitating antagonisms—a personoid—will resemble, in the words of Canyon, whom Dobb cites, a "star contracted by the forces of gravity and at the same time expanded by the pressure of radiation." The gravitational center is, very simply, the personal "I," but by no means does it constitute a unity in either the logical or the physical sense. That is only our subjective illusion! We find ourselves, at this stage of the exposition, amid a multitude of astounding surprises. One can, to be sure, program a digital machine in such a way as to be able to carry on a conversation with it, as if with an intelligent partner. The machine will employ, as the need arises, the pronoun "I" and all its grammatical inflections. This, however, is a hoax! The machine will still be closer to a billion chattering parrots—howsoever brilliantly trained the parrots be—than to the simplest, most stupid man. It mimics the behavior of a man on the purely linguistic plane and nothing more. Nothing will amuse such a machine, or surprise it, or confuse it, or alarm it, or distress it, because it is psychologically and individually No One. It is a Voice giving utterance to matters, supplying answers to questions; it is a Logic capable of defeating the best chess player; it is—or, rather, it can become—a consummate imitator of everything, an actor, if you will, brought to the pinnacle of perfection, performing any programmed role—but an actor and an imitator that is, within, completely empty. One cannot count on its sympathy, or on its antipathy. It works toward no self-set goal; to a degree eternally beyond the conception of any man it "doesn’t care," for as a person it simply does not exist… It is a wondrously efficient combinatorial mechanism, nothing more. Now, we are faced with a most remarkable phenomenon. The thought is staggering that from the raw material of so utterly vacant and so perfectly impersonal a machine it is possible, through the feeding into it of a special program—a personetic program—to create authentic sentient beings, and even a great many of them at a time! The latest IBM models have a top capacity of one thousand personoids. (The number is mathematically precise, since the elements and linkages needed to carry one personoid can be expressed in units of centimeters-grams-seconds.)