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Turing Test Papers


I propose to consider the question, “Can machines think?” This should begin with definitions of the meaning of the terms “machine” and “think.” The definitions might be framed so as to reflect so far as possible the normal use of the words, but this attitude is dangerous, If the meaning of the words “machine” and “think” are to be found by examining how they are commonly used it is difficult to escape the conclusion that the meaning and the answer to the question, “Can machines think?” is to be sought in a statistical survey such as a Gallup poll. But this is absurd. Instead of attempting such a definition I shall replace the question by another, which is closely related to it and is expressed in relatively unambiguous words.
The new form of the problem can be described in terms of a game which we call the 'imitation game.“ It is played with three people, a man (A), a woman (B), and an interrogator (C) who may be of either sex. The interrogator stays in a room apart front the other two. The object of the game for the interrogator is to determine which of the other two is the man and which is the woman. He knows them by labels X and Y, and at the end of the game he says either “X is A and Y is B” or “X is B and Y is A.” The interrogator is allowed to put questions to A and B thus:
C: Will X please tell me the length of his or her hair?
Now suppose X is actually A, then A must answer. It is A's object in the game to try and cause C to make the wrong identification. His answer might therefore be:
“My hair is shingled, and the longest strands are about nine inches long.”
In order that tones of voice may not help the interrogator the answers should be written, or better still, typewritten. The ideal arrangement is to have a teleprinter communicating between the two rooms. Alternatively the question and answers can be repeated by an intermediary. The object of the game for the third player (B) is to help the interrogator. The best strategy for her is probably to give truthful answers. She can add such things as “I am the woman, don't listen to him!” to her answers, but it will avail nothing as the man can make similar remarks.
We now ask the question, “What will happen when a machine takes the part of A in this game?” Will the interrogator decide wrongly as often when the game is played like this as he does when the game is played between a man and a woman? These questions replace our original, “Can machines think?”

Turing, Alan M. “Computing machinery and intelligence.” Mind 59.236 (1950): 433-460.


Suppose that I’m locked in a room and given a large batch of Chinese writing. Suppose furthermore (as is indeed the case) that I know no Chinese, either written or spoken, and that I’m not even confident that I could recognize Chinese writing as Chinese writing distinct from, say, Japanese writing or meaningless squiggles. To me, Chinese writing is just so many meaningless squiggles… Suppose also that after a while I get so good at following the instructions for manipulating the Chinese symbols and the programmers get so good at writing the programs that from the external point of view—that is, from the point of view of somebody outside the room in which I am locked—my answers to the questions are absolutely indistinguishable from those of native Chinese speakers. Nobody just looking at my answers can tell that I don’t speak a word of Chinese…As far as the Chinese is concerned, I simply behave like a computer; I perform computational operations on formally specified elements. For the purposes of the Chinese, I am simply an instantiation of the computer program

John Searle, “Minds, Brains, and Programs,” The Behavioral and Brain Sciences 3 (1980), pp. 417-424.


Consider the following parable: It so happens that the only flying animals known to the inhabitants of a large Nordic island are seagulls. Everyone on the island acknowledges, of course, that seagulls can fly. One day the two resident philosophers on the island are overheard trying to pin down what “flying” is really all about… They decide to settle the question by, in effect, avoiding it. They do this by first agreeing that the only examples of objects that they are absolutely certain can fly are the seagulls that populate their island… On the basis of these assumptions and their knowledge of Alan Turing's famous article about a test for intelligence, they hit upon the Seagull Test for flight. The Seagull Test works much like the Turing Test. Our philosophers have two three-dimensional radar screens, one of which tracks a real seagull; the other will track the putative flying machine. They may run any imaginable experiment on the two objects in an attempt to determine which is the seagull and which is the machine, but they may watch them only on their radar screens. The machine will be said to have passed the Seagull Test for flight if both philosophers are indefinitely unable to distinguish the seagull from the machine.
In fact, under close scrutiny, probably only seagulls would pass the Seagull Test, and maybe only seagulls from the philosophers' Nordic island, at that. What we have is thus not a test for flight at all, but rather a test for flight as practiced by a Nordic seagull. For the Turing Test, the implications of this metaphor are clear: an entity could conceivably be extremely intelligent but, if it did not respond to the interrogator's questions in a thoroughly human way, it would not pass the Test. The only way, I believe, that it would have been able to respond to the questions in a perfectly human-like manner is to have experienced the world as humans have. What we have is thus not a test for intelligence at all, but rather a test for intelligence as practiced by a human being.


The Turing Test interrogator makes use of this phenomenon as follows: The day before the Test, she selects a set of words (and non-words), runs the lexical decision task on the interviewees and records average recognition times. She then comes to the Test armed with the results of this initial test, asks both candidates to perform the same task she ran the day before, and records the results. Once this has been done, she identifies as the human being the candidate whose results more closely resemble the average results produced by her sample population of interviewees.
The machine would invariably fail this type of test because there is no a priori way of determining associative strengths (i.e., a measure of how easy it is for one concept to activate another) between all possible concepts. Virtually the only way a machine could determine, even on average, all of the associative strengths between human concepts is to have experienced the world as the human candidate and the interviewees had

R.M. French, “Subcognition and the Limits of the Turing Test,” Mind 99:393 (1990), pp. 53-56.


I do not wish to give the impression that I think there is no mystery about consciousness. There is, for instance, something of a paradox connected with any attempt to localize it. But I do not think these mysteries necessarily need to be solved before we can answer the question with which we are concerned in this paper.

Turing, Alan M. “Computing machinery and intelligence.” Mind 59.236 (1950): 433-460.


Within AI, there has not been a big effort to try to pass the Turing test. The issue of acting like a human comes up primarily when AI programs have to interact with people, as when an expert system explains how it came to its diagnosis, or a natural language processing system has a dialogue with a user. These programs must behave according to certain normal conventions of human interaction in order to make themselves understood. The underlying representation and reasoning in such a system may or may not be based on a human model…
The study of AI as rational agent design therefore has two advantages. First, it is more general than the “laws of thought” approach, because correct inference is only a useful mechanism for achieving rationality, and not a necessary one. Second, it is more amenable to scientific development than approaches based on human behavior or human thought, because the standard of rationality is clearly defined and completely general. Human behavior, on the other hand, is well-adapted for one specific environment and is the product, in part, of a complicated and largely unknown evolutionary process that still may be far from achieving perfection.


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