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| 2009/02/09 13:40:55瀏覽3556｜回應15｜推薦51 | |
The consensus among neuroscientists and biologists is that the mind, or consciousness, is the operation of the brain. They often fuse the terms mind and brain together as "mind/brain"[33] or bodymind. Science and medicine seek naturalistic accounts of the observable natural world. This stance is known as methodological naturalism[34]. Much of the scientific study relating to the soul has been involved in investigating the soul as a human belief or as concept that shapes cognition and understanding of the world (see Memetics), rather than as an entity in and of itself. When modern scientists speak of the soul outside of this cultural and psychological context, it is generally as a poetic synonym for mind. Francis Crick's book The Astonishing Hypothesis, for example, has the subtitle, "The scientific search for the soul". Crick held the position that one can learn everything knowable about the human soul by studying the workings of the human brain. Depending on one's belief regarding the relationship between the soul and the mind, then, the findings of neuroscience may be relevant to one's understanding of the soul. An oft-encountered analogy is that the brain is to the mind as computer hardware is to computer software. The idea of the mind as software has led some scientists to use the word "soul" to emphasize their belief that the human mind has powers beyond or at least qualitatively different from what artificial software can do. Roger Penrose expounds this position in The Emperor's New Mind[35]. He posits that the mind is in fact not like a computer as generally understood, but rather a quantum computer, that can do things impossible on a classical computer, such as decide the halting problem (although quantum computers in actuality cannot do any more than a regular Turing machine, including deciding the halting problem, they can in theory solve problems that would require billions of years for linear algorithims on the fastest computers in the world in as little as one unit of quantum time). Some have located the soul in this possible difference between the mind and a classical computer. 神經科學家和生物學家之間目前的共識是，思維或意識是腦部的作用。思維與大腦時常被他們合稱為「思腦」，或「身心」。科學與醫學界為可觀察之自然世界尋求自然解釋。此種態度被稱為「自然法則主義」。與靈魂有關的科學研究大多以靈魂為人類的一種「信念」，或意識與瞭解外在世界的一種「觀念」，為解釋而進行﹝參迷因學 ﹞，而並不將靈魂本身當成一個自在自有的個體。 當現代科學家在人文和心理範疇之外提及「靈魂」時，通常是做為「思維」的一個較為詩意的同義詞。比方說，法蘭西斯‧克里克的書【奇異假想】有一個副題【靈魂的科學追尋】。克里克認為人可以從研究人腦的作用而得知人類靈魂的所有一切性質。如此一來，依照一個人對「靈」與「心」之間關連性的想法或看法，神經科學的發現可能和一個人對靈魂的瞭解習習相關。 將大腦與思維譬喻成電腦的硬體和軟體是一種常見的類比方式。把思維當成軟體的主意使一些科學家用「靈魂」來強調他們認為人腦具有較人工軟體更強大，或至少與之旗鼓相當的功能。羅傑‧平羅斯在他的書【國王的新思維】裡將此一立場更深入地闡釋。他的看法是人腦事實上並不像一般熟知的電腦，反而更類似「能傳統電腦之所不能」的量子計算機，例如後者可以定出終止問題的解答。終止問題是一個邏輯上以都靈機為本的傳統電腦無法解決的問題。雅蘭‧都靈已經在 1936 年證明一個為所有可能的《程式─輸入組合》提供終止問題解決之道的《計算方法》「不可能存在」﹝意即終止問題於傳統電腦無解﹞。雖然量子計算機其實較諸傳統電腦在解決譬如終止問題上，並不能做得更多或更好，但是它們能在短於一個量子單位時間內解決世界上最快的傳統計算機需時幾十、幾百億年的線性運算才能解決的問題。有些人已經在此「思維」與「傳統電腦」之間的相異處找到所謂的「靈魂」。 ‧ ‧ ‧ 後記： 我在一本【自動馬達理論，語言與計算】﹝自動馬達是 Automata 的戲稱，和真馬達無關﹞裡翻出「都靈機」的介紹，最末尾對「終止問題」的敘述如下： If two ID's are related by ├M we say that the second results from the first by one move. If one ID results from another by some finite number of moves, including zero moves, they are related by the symbol ├*M. We drop the subscript M from ├M or ├*M when no confusion results. The language accepted by M, denoted L(M) is the set of those words in Σ* that cause M to a final state when placed, justified at the left on the tape of M, with M in state q0, and the tape head of M at the leftmost cell. Formally, the language accepted by M = (Q, Σ, Γ, δ, q0, B, F) is {w | w in Σ* and q0w├*α1pα2 for some p in F, and α1 and α2 in Γ*} Given a TM recognizing a language L, we assume without loss of generality that the TM halts, i.e., has no next move, whenever the input is accepted. However, for words not accepted, it is possible that TM will never halt. TM 即 Turing Machine﹝都靈機﹞。這一小節不到 1/3 頁，沒有敘述雅蘭‧都靈的證明，我也不想知道。這課本有四百多頁這種鬼東西。我不能、不敢、也不願相信為了三個學分我曾經不得不忍受這種折騰。 天可憐見，如今讀來，恍如隔世！ 所謂「天地不仁，以萬物為芻狗」，信哉斯言。 |
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| ( 知識學習｜科學百科 ) |
