Psychologism

The PhilosophicalReview,XC, No.
1 January 1981)
PSYCHOLOGISM AND BEHAVIORISM

Ned Block
I et psychologism be the doctrine that whether behavior is

intelligent behavior depends on the character of the internal
information processing that produces it. More specifically, I
mean psychologism to involve the doctrine that two systems could
have actual and potential behavior typical of familiar intelligent
beings, that the two systems could be exactly alike in their actual
and potential behavior, and in their behavioral dispositions and
capacities and counterfactual behavioral properties (i.e., what
behaviors,behavioral dispositions, and behavioral capacities they
would have exhibited had their stimuli differed)-the two systems
could be alike in all these ways, yet there could be a difference
in the information processing that mediates their stimuli and
responses that determines that one is not at all intelligent while
the other is fully intelligent.
This paper makes two claims: first, psychologism is true,
and thus a natural behaviorist analysis of intelligence that is
incompatible with psychologism is false. Second, the standard
arguments against behaviorism are inadequate to defeat this
natural behaviorist analysis of intelligence or to establish psy-
chologism.
While psychologism is of course anathema to behaviorists,1
it also seems wrong-headed to many philosophers who would
not classify themselves as behaviorists. For example, Michael
Dummett says:
If a Martian could learn to speak a human language, or a robot
be devised to behave in just the ways that are essential to a language
speaker, an implicit knowledge of the correct theory of meaning
for the language could be attributed to the Martian or the robot
1 Indeed, Ryle's The Concept of Mind (London: Hutchinson, 1949) is a

direct attack on psychologism. Ryle considers what we are judging "in judging
that someone's performance is or is not intelligent," and he concludes: "Our
inquiry is not into causes . .. but into capacities, skills, habits, liabilities and
bents." See Jerry Fodor's PsychologicalExplanation (New York: Random
House, 1968) for a penetrating critique of Ryle from a psychologistic point
of view.
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with as much right as to a human speaker, even though their in-

ternal mechanisms were entirely different.2
Dummett's view seems to be that what is relevant to the posses-
sion of a certain mental state is a matter of actual and potential
behavior, and that internal processing is not relevant except
to the extent that internal processing affects actual and potential
behavior. I think that this Dummettian claim contains an impor-
tant grain of truth, a grain that many philosophers wrongly
take to be incompatible with psychologism.
This grain of truth can be elucidated as follows. Suppose we
meet Martians, and find them to be behaviorally indistinguish-
able from humans. We learn their languages and they learn
ours, and we develop deep commercial and cultural relations
with them. We contribute to their journals and enjoy their
movies, and vice versa. Then Martian and human psychologists
compare notes, only to find that in underlying psychological
mechanisms the Martians are very different from us. The Martian
and human psychologists soon agree that the difference could
be described as follows. Think of humans and Martians as if they
were the products of conscious design. In any artificial intelli-
gence project, there will be a range of engineering options. For
example, suppose one wants to design a machine that makes
inferences from information fed into it in the form of English
sentences. One strategy would be to represent the information in
the machine in English, and to formulate a set of inference rules
that operate on English sentences. Another strategy would be to
formulate a procedure for translating English into an artificial
language whose sentences wear their logical forms on their faces.
This strategy would simplify the inference rules, though at the
computational cost of implementing the translation procedure.
Suppose that the Martian and human psychologists agree that
Martians and humans differ as if they were the products of a
whole series of engineering decisions that differ along the lines
illustrated. Should we conclude that the Martians are not in-
telligent after all? Obviously not! That would be crude human
chauvinism. I suggest that philosophers reject psychologism in
2
"What Is a Theory of Meaning (II)," in Truth and Meaning, ed. G. Evans
and J. McDowell (London: Oxford University Press, 1976).
PSYCHOLOGISMAND BEHA VIORISM
part because they (wrongly) see psychologism as involving this

sort of chauvinism.
One of my purposes in this paper will be to show that psychol-
ogism does not in fact involve this sort of chauvinism.
If I succeed in showing psychologism to be true, I will have
provided aid and comfort to those of us who have doubts about
functionalism (the view that mental states are functional states-
states definable in terms of their causal roles). Doubts about
functionalism stem in part from the possibility of entities that
look and act like people (and possess a network of internal states
whose causal roles mirror those of our mental states), but differ
from people in being operated by a network of homunculi whose
aim is to simulate the functional organization of a person.3 The
presence of the homunculi can be used to argue that the homun-
culi-heads lack mentality. Defenders of functionalism are often
inclined to "bite the bullet," replying along the following lines:
"If I were to discover that my best friend and most valuable
colleague was a homunculi-head, that should not lead me to re-
gard him as lacking intelligence (or other aspects of mentality),
since differences in internal goings-on that do not affect actual
or potential behavior (or behavioral counterfactuals) are not
relevant to intelligence." If this paper shows psychologism to be
true, it blocks this line of defense of functionalism.
Let us begin the main line of argument by focusing on the
well-known Turing Test. The Turing Test involves a machine
in one room, and a person in another, each responding by tele-
type to remarks made by a human judge in a third room for some
fixed period of time, e.g., an hour. The machine passes the test
just in case the judge cannot tell which are the machine's answers
and which are those of the person. Early perspectives on the
3See my "Troubles with Functionalism," in Perception and Cognition: Issues

in the Foundationsof Psychology, Minnesota Studies in the Philosophy of Science,
9, ed. C. W. Savage (Minneapolis: University of Minnesota Press, 1978).
Direct criticisms appear in William Lycan's "A New Lilliputian Argument
against Machine Functionalism," Philosophical Studies, 35 (1979) and in
Lycan's "Form, Function, and Feel," forthcoming in the Journal of Philosophy.
See also Sydney Shoemaker's"Functionalism and Qualia," Philosophical Studies,
27 (1975), my reply, "Are Absent Qualia Impossible?" Philosophical Review,
89 (1980), and Shoemaker's rejoinder, "The Missing Absent Qualia Argu-
ment-a Reply to Block," forthcoming.
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Turing Test reflected the contemporary view of what it was for

something to be intelligent, namely that it act in a certain way,
a way hard to define, but easy enough to recognize.
Note that the sense of "intelligent" deployed here-and gen-
erally in discussion of the Turing Test4-is not the sense in which
we speak of one person being more intelligent than another.
"Intelligence" in the sense deployed here means something like
the possession of thought or reason.
One popular way of construing Turing's proposal is as a version
of operationalism. "Being intelligent" is defined as passing the
Turing Test, if it is administered (or alternatively, a la Carnap:
if a system is given the Turing Test, then it is intelligent if and
only if it passes). Construed operationally, the Turing Test con-
ception of intelligence shares with other forms of operationalism
the flaw of stipulating that a certain measuring instrument (the
Turing Test) is infallible. According to the operationalist inter-
pretation of the Turing Test as a definition of intelligence, it is
absurd to ask of a device that passes the Turing Test whether
it is really intelligent, and it is equally absurd to ask of a device
that fails it whether it failed for some extraneous reason, but is
nonetheless intelligent.
This difficulty can be avoided by going from the crude opera-
tionalist formulation to a familiar behavioral disposition for-
mulation. On such a formulation, intelligence is identified not
with the property of passing the test (if it is given), but rather
with a behavioral disposition to pass the test (if it is given). On
this behaviorist formulation, failing the Turing Test is not taken
so seriously, since we can ask of a system that fails the test whether
the failure really does indicate that the system lacks the disposition
to pass the test. Further, passing the test is not conclusiveevidence
of a disposition to pass it, since, for example, the pass may have
been accidental.
But the new formulation is nonetheless subject to deep dif-
ficulties. One obvious difficulty is its reliance on the discrimina-
4Turing himself said the question of whether the machine could thinkshould
"be replaced by" the question of whether it could pass the Turing Test, but
much of the discussion of the Turing Test has been concerned with intelli-
gencerather than thought. (Turing's paper [in Mind, 1950] was called "Com-
puting Machinery and Intelligence"[emphasis added].)
tions of a human judge. Human judges may be able to dis-

criminate too well-that is, they may be able to discriminate some
genuinelyintelligent machines from humans. Perhaps the responses
of some intelligent machines will have a machinish style that a
good human judge will be able to detect.
This problem could be avoided by altering the Turing Test so
that the judge is not asked to say which is the machine, but
rather is asked to say whether one or both of the respondents are,
say, as intelligent as the average human. However, this modifica-
tion introduces circularity, since "intelligence" is defined in terms
of the judge's judgments of intelligence. Further, even ignoring
the circularity problem, the modification is futile, since the diffi-
culty just crops up in a different form: perhaps human judges
will tend chauvinistically to regard some genuinely intelligent
machines as unintelligent because of their machinish style of
thought.
More importantly, human judges may be too easily fooled
by mindless machines. This point is strikingly illustrated by a
very simple program5 (two hundred lines in BASIC), devised by
Joseph Weizenbaum, which can imitate a psychiatrist by em-
ploying a small set of simple strategies. Its major technique is
to look for key words such as "I," "you," "alike,' "father,' and
"everybody." The words are ranked-for example, "father" is
ranked above "everybody," and so if you type in "My father
is afraid of everybody," the machine will respond with one of its
"father" responses, such as "What else comes to mind when you
think of your father?" If you type in "I know everybody laughed
at me," you will get one of its responses to "everybody," for
example, "Who in particular are you thinking of?" It also has
techniques that simultaneously transform "you" into "I" and
"me"'into "you," so that if you type in "You don't agree with
me," it can reply: "Why do you think that I don't agree with
you?" It also stores sentences containing certain key words such
as "my." If your currentinput contains no key words, but if you
had earlier said "My boyfriend made me come here," it will
5 "ELIzA-A Computer Program for the Study of Natural Language Com-
munication between Man and Machine," Communications of the Association
for ComputingMachinery, 9 (1965). See also M. Boden, Artificial Intelligence (New
York: Basic Books, 1977).
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"ignore" your current remark, saying instead, "Does that have

anything to do with the fact that your boyfriend made you come
here?" If all other tricks fail, it has a list of last ditch responses
such as, "Who is the psychiatrist here, you or me?" Though
this system is totally without intelligence, it proves remarkablygood
at fooling people in short conversations. Of course, Weizenbaum's
machine rarely fools anyone for very long if the person has it in
mind to explore the machine's capacities. But the program's
extraordinary success (Weizenbaum's secretary asked him to
leave the room in order to talk to the machine privately) reminds
us that human gullibility being what it is, some more complex
(but nonetheless unintelligent) program may be able to fool
most any human judge. Further, since our tendency to be fooled
by such programs seems dependent on our degree of suspicion,
sophistication about machines, and other contingent factors, it
seems silly to adopt a view of the nature of intelligence or thought
that so closely ties it to human judgment. Could the issue of
whether a machine infact thinks or is intelligent depend on how
gullible human interrogators tend to be?
In sum, human judges may be unfairly chauvinist in rejecting
genuinely intelligent machines, and they may be overly liberal
in accepting cleverly-engineered, mindless machines.
The problems just described could be avoided if we 'could
specify in a non-question-begging way what it is for a sequence of
responses to verbal stimuli to be a typical product of one or an-
other style of intelligence. For then we would be able to avoid the
dependence on human powers of discrimination that lies at the
root of the problems of the last paragraph. Let us suppose, for the
sake of argument, that we cando this, that is, that we can formulate
a non-question-begging definition-indeed, a behavioristically
acceptable definition-of what it is for a sequence of verbal out-
puts to be, as we shall say, "sensible," relative to a sequence of
inputs. Though of course it is very doubtful that "sensible" can be
defined in a non-question-begging way, it will pay us to suppose
it can, for as we shall see, even such a definition would not save
the Turing Test conception of intelligence.
The role of the judge in Turing's definition of intelligence is
to avoid the problem of actually specifying the behavior or
behavioral dispositions thought to constitute intelligence.
10
Hence my supposition that "sensible" can be defined in a non-

question-begging way amounts to the suggestion that we ignore
one of the usual criticisms of behaviorists-that they cannot
specify their behavioral dispositions in a non-question-begging
way. This is indeed an enormous concession to behaviorism, but
it will not play an important role in what follows.
We can now propose a version of the Turing Test conception of
intelligence that avoids the problems described:
Intelligence (or more accurately, conversational intelligence)

is the disposition to produce a sensible sequence of verbal
responses to a sequence of verbal stimuli, whatever they
may be.
The point of the "whatever they may be" is to emphasize that

this account avoids relying on anyone's ability to come up with
clever questions; for in order to be intelligent according to the
above-described conception, the system must be disposed to
respond sensibly not only to what the interlocutor actually says,
but to whatever he might have said as well.
While the definition just given is a vast improvement (as-
suming that "sensible" can be adequately defined), it is still a
clearly behaviorist formulation. Let us now review the standard
arguments against behaviorism with an eye towards determining
whether the Turing Test conception of intelligence is vanquished
by them.
Probably the most influential argument against behaviorism is
due to Chisholm and Geach.6 Suppose a behaviorist analyzes
someone's wanting an ice cream cone as his having a set of be-
havioral dispositions such as the disposition to grasp an ice
cream cone if one is "presented" to him. But someone who wants
an ice cream cone will be disposed to grasp it only if he knows it
is an ice cream cone (and not in general if he thinks it is a tube
of axle grease being offered to him as a joke) and only if he does
not believethat taking an ice cream cone would conflict with other
desires of more importance to him (for example, the desire to
6 See Roderick Chisholm, Perceiving (Ithaca, N. Y.: Cornell University Press,

1957), ch. 1.1,and Peter-Geach, MentalActs (London: Routledge, 1957), p. 8.
11
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avoid an obligation to return the favor). In short, which be-

havioral dispositions a desire issues in depends on the othermental
states of the desirer. And similar points apply to behaviorist anal-
yses of belief and of many other mental states. Conclusion: one
cannot define the conditions under which a given mental state
will issue in a given behavioral disposition without adverting
to other mental states.
Another standard argument against behaviorism flows out of
the Chisholm-Geach point. If a person's behavioral dispositions
depend on a group of mental states, perhaps different mental
groups can produce the same behavioral dispositions. This line
of thought gave rise to the "perfect actor" family of counter-
examples. As Putnam7 argued in convincing detail, it is possible
to imagine a community of perfect actors (Putnam's super-super-
spartans) who, in virtue of lawlike regularities, lack the be-
havioral dispositions envisioned by the behaviorists to be as-
sociated with pain, even though they do in fact have pain. This
shows that no behavioral disposition is necessary for pain, and an
exactly analogous example of perfect pain-pretenders shows that
no behavioral disposition is sufficient for pain either.
Another less important type of traditional counterexample
to behaviorism is illustrated by paralytics and brains in vats.
Like Putnam's super-super-spartans, they can have pain without
the usual dispositions.
When I speak of the "standard objections to behaviorism"
in what follows, I shall have these three types of objection in
mind: the Chisholm-Geach objection, the perfect actor objection,
and the objection based on paralytics and the like.8
"Brains and Behavior," in Putnam's collected papers (Volume II), Mind,

Language and Reality (London: Cambridge University Press, 1975).
8 While the Chisholm-Geach objection and the perfect actor objection ought
in my view to be considered the main objections to behaviorism in the lit-

erature, they are not on everybody'slist. Rorty, for example (Philosophy and
the Mirror of Nature [Princeton, N. J.: Princeton University Press, 1979]), has his
own list (p. 98). Rorty and others make heavy weather of one common objection
that I have ignored: that behaviorism's analyses of mental states are supposed
to be analytic or true in virtue of the meanings of the mental terms. I have
ignored analyticity objections in part because behaviorism's main competitors,
physicalism and functionalism, are often held in versions that involve com-
mitment to analytic truth (for example, by Lewis and Shoemaker). Further,
many behaviorists have been willing to settle for conceptual connections
12
I. Do THE STANDARD OBJECTIONS TO BEHAVIORISM DISPOSE

OF BEHAVIORIST CONCEPTIONS OF INTELLIGENCE?
The three arguments just reviewed are generally and rightly

regarded as decisive refutations of behaviorist analyses of many
mental states, such as belief, desire, and pain. Further, they serve
to refute one quite plausible behaviorist analysis of intelligence.
Intelligence is plausibly regarded as a second order mental
property, a property that consists in having first order mental
states-beliefs, desires, etc.-that are caused to change in certain
ways by changes in one another and in sensory inputs. If intelli-
gence is indeed such a second order property, and given that the
behaviorist analyses of the first order states are false, one can
conclude that a plausible behaviorist view of intelligence is false
as well.9
But it would be unfair to behaviorism to leave the matter here.
Behaviorists generally mean their dispositions to be "pure dis-
positions." Ryle, for example, emphasized that "to possess a
dispositional property is not to be in a particular state or to
undergo a particular change."'10 Brittleness, according to Ryle, is
not a cause of breaking, but merely the fact of breaking easily.
Similarly, to attribute pain to a person is not to attribute a cause
or effect of anything, but simply to say what he would do in certain
circumstances. However, the notion just mentioned of intel-
ligence as a second order property is at its most plausible when
first order mental states are thought of as entities that have causal
roles. Since pure dispositions do not have causal roles in any
straightforward sense, the analysis of intelligence as a second
order property should seem unsatisfactory to a behaviorist, even
if it is the right analysis of intelligence. Perhaps this explains
why behaviorists and behaviorist-sympathizers do not seem to
have adopted a view of intelligence as a second order property.
Secondly, an analysis of intelligence along roughly the lines
indicated in what I called the Turing Test conception of intel-
"weaker"than analyticity, and I see no point in exploring such weakened ver-

sions of the thesis when behaviorism can be refuted quite independently
of the analyticity issue.
'I am indebted here to Sydney Shoemaker.
l op. cit., p. 43.
13
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ligence is natural for the behaviorist because it arises by patching

a widely known operationalist formulation. It is not surprising
that such a position is popular in artificial intelligence circles. "
Further, it seems to be regarded sympathetically by many phi-
losophers who accept the standard arguments against behaviorist
analyses of beliefs, desires, etc.12
Another attraction of an analysis along the lines suggested by
the Turing Test conception of intelligence is that such an analysis
can escape the standardobjectionsto behaviorism.If I am right about
this, then it would certainly be foolish for the critic of behaviorism
to regard behaviorism with respect to intelligence as obliterated
by the standard objections, ignoring analyses along the lines of
the Turing Test conception of intelligence. For these reasons,
I will now return to an examination of how well the Turing Test
conception of intelligence fares when faced with the standard
objections.
The Turing Test conception of intelligence offers a necessary
and sufficient condition of intelligence. The standard objections
are effective against the necessary condition claim, but not against
the sufficient condition claim. Consider, for example, Putnam's
perfect actor argument. The super-super-spartans have pain,
though they have no disposition to pain behavior. Similarly,
a machine might be intelligent, but not be disposed to act intelli-
gently because, for example, it might be programmed to believe
" See R. C. Schank and R. P. Abelson, Scripts, Plans, Goals, and Understanding:
An InquiryintoHumanKnowledgeStructures (Hillsdale, N. J.: Lawrence Erlbaum
Assoc., 1977). See also Weizenbaum's description of the reaction to his ELIZA
program in his Computer Power and Human Reason (San Francisco: Freeman,
1976).
12 There is, admittedly, something odd about accepting a behaviorist anal-
ysis of intelligence while rejecting (on the standard grounds) behaviorist

theories of belief, desire, etc. Dennett's view, as I understand it, comes close
to this (see note 29), though the matter is complicated by Dennett's skepticism
about many first order mental states. (See Brainstorms [Montgomery: Bradford,
1978], especially the Introduction, and Dennett's support of Ryle against
Fodor's psychologism-p. 96 of Brainstorms.See also Dennett's Mary-Ruth-
Sally parable on p. 105 of Brainstorms.)In discussions among computer
scientists who accept something like the Turing Test conception, the "oddness"
of the position doesn't come to the fore because these practitioners are simply
not interestedin making machines that believe, desire, feel, etc. Rather, they
focus on machines that are intelligent in being able to reason, solve problems,
etc.
14
that acting intelligently is not in its interest.But what about the

converse sort of case? A perfect actor who pretends to havepain
seems as plausible as the super-super-spartans who pretend
to lack pain, but this sort of perfect actor case does not seem to
transfer to intelligence. For how could an unintelligent system
perfectly pretend to be intelligent? It would seem that any
system that is that good at pretending to be intelligent would
have to be intelligent. So no behavioral disposition is necessary
for intelligence, but as far as this standard objection is concerned,
a behavioral disposition may yet be sufficient for intelligence.
A similar point applies with respect to the Chisholm-Geach
objection. The Chisholm-Geach objection tells us that a disposi-
tion to pain behavior is not a sufficient condition of having
pain, since the behavioral disposition could be produced by
a number of different combinations of mental states, e.g.,
[pain + a normal preference function] or by [no pain + an
overwhelming desire to appear to have pain]. Turning to intelli-
gent behavior, we see that it normally is produced by [intelli-
gence + a normal preference function]. But could intelligent
behavior be produced by [no intelligence + an overwhelming
desire to appear intelligent]? Indeed, could there be anycombina-
tion of mental states and properties not includingintelligencethat
produces a lawful and thoroughgoing disposition to act intelli-
gently? It seems not. So it seems that the Chisholm-Geach ob-
jection does not refute the claim of the Turing Test conception
that a certain disposition is sufficient for intelligence.
Finally, the standard paralytic and brain in the vat examples
are only intended to apply to claims of necessary conditions-
not sufficient conditions-of mental states.
The defect I have just pointed out in the case against the
behaviorist view of intelligence is a moderately serious one,
since behaviorists have tended to focus on giving sufficient
conditions for the application of mental terms (perhaps in part
because of their emphasis on the connection between the
meaning of "pain" and the circumstances in which we learned
to apply it). Turing, for example, was willing to settle for a
"sufficient condition" formulation of his behaviorist definition
15
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of intelligence. 13 One of my purposes in this paper is to remedy

this defect in the standard objections to behaviorism by showing
that no behavioral disposition is sufficient for intelligence.
I have just argued that the standard objections to behaviorism
are only partly effective against the Turing Test conception
of intelligence. I shall now go one step further, arguing that there
is a reformulation of the Turing Test conception of intelligence
that avoids the standard objections altogether.The reformulation
is this: substitute the term "capacity" for the term "disposition"
in the earlier formulation. As mentioned earlier, there are all
sorts of reasons why an intelligent system may fail to be disposed
to act intelligently: believing that acting intelligently is not in
its interest, paralysis, etc. But intelligent systems that do not
want to act intelligently or are paralyzed still have the capacity
to act intelligently, even if they do not or cannot exercise this
capacity.
Let me say a bit more about the difference between a be-
havioral disposition and a behavioral capacity. A capacity
to ? need not result in a disposition to ? unless certain internal
conditions are satisfied-say, the appropriate views or motiva-
tion or not having curare in one's bloodstream. To a first ap-
proximation, a disposition can be specified by a set (perhaps
infinite) of input-output conditionals.
If i4 obtains, then 01 is emitted

If 4, obtains, then 02 is emitted
and so on.14
13
Turing says:
The game may perhaps be criticized on the ground that the odds are weighted
too heavily against the machine. If the man were to try and pretend to be the machine
he would clearly make a very poor showing. He would be given away at once
by slowness and inaccuracy in arithmetic. May not machines carry out something
which ought to be described as thinking but which is very different from what a
man does? This objection is a very strong one, but at least we can say that if, never-
theless, a machine can be constructed to play the imitation game satisfactorily,
we need not be troubled by this objection. [op. cit., p. 435]
A disposition to ( would be more revealingly described in terms of
conditionals all of whose consequents are "4 is emitted." But in the cases of
the "pain behavior" or "intelligent behavior" of interest to the behaviorist,
what output is appropriate depends on the input.
16
A corresponding first stab at a specification of a capacity, on the

other hand, would involve mentioning internal states in the ante-
cedents of the conditionals.
If Sa and ia obtain, then oa is emitted

If Sb and ib obtain, then 0b is emitted
and so on,
where Sa and Sb are internal states.15 In humans, such states

would include beliefs and desires and working input and output
organs at a minimum, though a machine could have a capacity
the exercise of which is contingent only on nonmental internal
parameters, e.g., whether its fuses are intact.
What I have said about the difference between a disposition
and a capacity is very sketchy, and clarification is needed,
especially with regard to the question of what sorts of internal
states are to be specified in the antecedents of the conditionals.
If paralytics are to be regarded as possessing behavioral capac-
ities, these internal states will have to include specifications
of functioning input and output devices. And if the systems that
believe that acting intelligently is not in their interest are to
have the required capacity, internal states will have to be speci-
fied such that if they wereto obtain, the system would believe that
acting intelligently is in its interest. Notice, however, that the
behaviorist need not be committed to these mentalistic descriptions
15
Of the inadequacies of this sort of analysis of dispositions and capacities
of which I am aware, the chief one is that it seems implausible that in attribu-
ting a disposition or a capacity, one commits oneself to an infinite (or even
a very large) number of specific conditionals. Rather, it seems that in saying
that x has the capacity to 4, one is saying something quitevagueabout the sort
of internal and external conditions in which x would 4. Notice, however, that
it won't do to be completelyvague, to analyze "x has the capacity to 4" as
"possibly, x Os," using a notion of possibility that holds entirely unspecified
features of the actual world constant. For such an analysis would commit
its proponents to ascribing too many capacities. For example, since there is a
possible world in which Jimmy Carter has had a womb and associated para-
phernalia surgically inserted, Jimmy Carter (the actual one) would have the
capacity to bear children. There is a difference between the capacities someone
has and the capacities he mighthavehad,and the analysis of "x has the capacity
to 4" as "possibly, x Os" does not respect this distinction.
17
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of the internal states; physiological or functional descriptions

will do.16
The reader may suspect that the reformulation of behaviorism
in terms of capacities that I have suggested avoids the standard
objections to behaviorism only because it concedes too much. The
references to internal states-even under physiological or func-
tional descriptions-may be seen as too great a concession to
psychologism (or other nonbehavioristic doctrines) for any
genuine behaviorist to make. I reply: so much the better for my
purposes, for I intend to show that this concession is not enough,
and that the move from behavioral dispositions to behavioral
capacities will not save behaviorism.
I now propose the reformulation suggested by the preceding
remarks;let us call it the neo-Turing Test conceptionof intelligence.
Intelligence (or, more accurately, conversational intelli-

gence) is the capacity to produce a sensible sequence of
verbal responses to a sequence of verbal stimuli, whatever
they may be.
Let us briefly consider the standard objections to behaviorism

in order to show that the neo-Turing Test conception avoids
them. First, intelligent paralytics and brains in vats provide no
counterexample, since they do have the capacity to respond
sensibly, though they lack the means to exercise the capacity.
Second, consider the "perfect actor" objection. An intelligent
being who perfectly feigns stupidity nonetheless has the capacity
to respond sensibly. Further, as in the disposition case, it would
seem that no one could have the capacity to pretend perfectly
to be intelligent without actually being intelligent. Third, the
new formulation entirely disarms the Chisholm-Geach objection.
There are many combinations of beliefs and desires that could
cause an intelligent being to fail to be disposedto respond sensibly,
but these beliefs and desires would not destroy the being's capac-
16
The departure from behaviorism involved in appealing to internal
states, physiologically or functionally described, is mitigated somewhat when
the point of the previous footnote is taken into account. The physiological/
functional descriptions in a proper analysis of capacities may be so vague as
to retain the behavioristic flavor of the doctrine.
18
ity to respond sensibly. Further, as I have mentioned repeatedly,

it is hard to see how any combination of mental states not in-
cluding intelligence could result in the capacity to respond in
an intelligent manner to arbitrary sequences of stimuli.
One final point. Notice that my concession that "sensible"
can be defined in a behavioristically adequate way is not what
is responsible for the fact that the neo-Turing Test conception
of intelligence evades the standard objections. What does the
job is first the difficulty of conceiving of someone who can
pretend perfectly to be intelligent without actually being in-
telligent, and second, the move from dispositions to capacities.
II. THE ARGUMENTFORPSYCHOLOGISM

ANDAGAINSTBEHAVIORISM
My strategy will be to describe a machine that produces (and

thus has the capacity to produce) a sensible sequence of verbal
responses to verbal stimuli. The machine is thus intelligent
according to the neo-Turing Test conception of intelligence
(and also according to the cruder versions of this conception).
However, according to me, a knowledge of the machine's in-
ternal information processing shows conclusively that it is totally
lacking in intelligence.
I shall now describe my unintelligent machine. First, we
require some terminology. Call a string of sentences whose
members can be typed by a human typist one after another in
an hour or less, a typable string of sentences. Consider the set of
all typable strings of sentences. Since English has a finite number
of words (indeed, a finite number of typable letter strings), this
set has a very large, but nonetheless finite, number of members.
Consider the subset of this set which contains all and only those
strings which are naturally interpretable as conversations in
which at least one party's contribution is sensible in the sense
described above. Call a string which can be understood in this
way a sensible string. For example, if we allot each party to a
conversation one sentence per "turn" (a simplification I will
continue to use), and if each even-numbered sentence in the
string is a reasonable conversational contribution, then the
19
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string is a sensible one. We need not be very restrictive as to

what is to count as sensible. For example, if sentence 1 is "Let's
see you talk nonsense," it would be sensible for sentence 2 to be
nonsensical. The set of sensible strings so defined is a finite set
that could in principle be listed by a very large and clever team
working for a long time, with a very large grant and a lot of
mechanical help, exercising imagination and judgment about what
is to count as a sensible string.
Presumably the programmers will find that in order to prod-
uce really convincing sensible strings, they will have to think of
themselves as simulating some definite personality with some
definite history. They might choose to give the responses my
Aunt Bertha might give if she were brought to a room with
a teletype by her errant nephew and asked to answer "silly"
questions for a time.
Imagine the set of sensible strings recorded on tape and de-
ployed by a very simple machine as follows. The interrogator
types in sentence A. The machine searches its list of sensible
strings, picking out those that begin with A. It then picks one of
these A-initial strings at random, and types out its second
sentence, call it "B." The interrogator types in sentence C. The
machine searches its list, isolating the strings that start with A
followed by B followed by C. It picks one of these ABC-initial
strings and types out its fourth sentence, and so on.17
The reader may be helped by seeing a variant of this machine
in which the notion of a sensible string is replaced by the notion
of a sensible branch of a tree structure. Suppose the interrogator
goes first, typing in one of A1 . . . An. The programmers produce
one sensible response to each of these sentences, B1 . . . Bn. For
each of B1 . . . Bn the interrogator can make various replies, so
many branches will sprout below each of B1 . . . Bn. Again, for
each of these replies, the programmers produce one sensible
response, and so on. In this version of the machine, all the X-
initial strings can be replaced by a single tree with a single token
of X as the head node; all the XYZ-initial strings can be replaced
by a branch of that tree with Y and Z as the next nodes, and so
forth. This machine is a tree-searcherinstead of a string-searcher.
17 A version
of this machine was sketched in my "Troubles with Function-
alism," op. cit.
20
So long as the programmers have done their job properly,

such a machine will have the capacity to emit a sensible sequence
of verbal outputs, whatever the verbal inputs, and hence it is
intelligent according to the neo-Turing Test conception of in-
telligence. But actually, the machine has the intelligence of a
toaster. All the intelligence it exhibits is that of its programmers.Note
also that its limitation to Turing Tests of an hour's length is not
essential. For a Turing Test of any given length, the machine
could in principle be programmed in just the same way to pass
a Turing Test of that length.
I conclude that the capacity to emit sensible responses is not
sufficient for intelligence, and so the neo-Turing Test conception
of intelligence is refuted (along with the older and cruder Turing
Test conceptions). I also conclude that whether behavior is in-
telligent behavior is in part a matter of how it is produced. Even
if a system has the actual and potential behavior characteristic
of an intelligent being, if its internal processes are like those of
the machine described, it is not intelligent. So psychologism is
true.
I haven't shown quitewhat I advertised initially, since I haven't
shown that the machine could duplicate the response properties
of a real person. But what I have shown is close enough for
me, and besides, it doesn't change the essential point of the ex-
ample if we imagine the programmersdeciding exactlywhat Aunt
Bertha would say on the basis of a psychological or physiological
theory of Aunt Bertha.
We can now see why psychologism is not incompatible with
the point made earlier in connection with the Martian example.
The Martian example suggested that it was doubtful that there
would be any single natural kind of information processing that
must be involved in the production of all intelligent behavior.
(I argued that it would be chauvinist to refuse to classify Martians
as intelligent merelybecause their internal information proc-
essing is very different from ours.) Psychologism is not chauvinist
because psychologism requires only that intelligent behavior not
be the product of a (at least one) certain kind of internal proc-
essing. One can insist that behavior which has a certain etiology
cannot be intelligent behavior without holding that all intelligent
behavior must have the same "kind" of etiology.
21
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The point of the machine example may be illuminated by

comparing it with a two-way radio. If one is speaking to an in-
telligent person over a two-way radio, the radio will normally
emit sensible replies to whatever one says. But the radio does
not do this in virtue of a capacity to make sensible replies that
it possesses. The two-way radio is like my machine in being
a conduitfor intelligence, but the two devices differ in that my
machine has a crucial capacity that the two-way radio lacks. In
my machine, no causal signals from the interrogators reach
those who think up the responses, but in the case of the two-way
radio, the person who thinks up the responses has to hear the
questions. In the case of my machine, the causal efficacy of the
programmersis limited to what they have stored in the machine
before the interrogator begins.
The reader should also note that my example is really an
extension of the traditional perfect pretender counterexample,
since the machine "pretends" to be intelligent without actually
being intelligent. Once one notes this, it is easy to see that a person
could have a capacity to respond intelligently, even though the
intelligence he exhibits is not his-for example, if he memorizes
responses in Chinese though he understands only English. 18 An
idiot with a photographic memory, such as Luria's famous mnem-
onist, could carry on a brilliant philosophical conversation if
provided with strings by a team of brilliant philosophers.19
18 This sort of point is discussed in somewhat more detail at the end of the
paper.
19 What I say here should not be taken as indicating that the standard
objections really do vanquish the neo-Turing Test conception of intelligence
after all. If the idiot can be said to have the mental state [no intelligence + an
overwhelming desire to appear intelligent], the sense of "intelligence" used
is the "comparative" sense, not the sense we have been concerned with here
(the sense in which intelligence is the possession of thought or reason) If the
idiot wants to appear intelligent (in the comparative sense) and thinks that
he can do so by memorizing strings, then he is intelligent in the sense of
possessing (at least minimally) thought or reason.
Whether one thinks my objection is really just a variant of the "perfect
actor" objection depends on how closely one associates the perfect actor
objection with the Chisholm-Geach objection. If we associate the perfect
actor objection quite closely with the Chisholm-Geach objection, as I think
is historically accurate (see p. 324 of Putnam's Mind, Language and Reality), then
we will take the point of the perfect actor objection to be that different groups
of mental states can produce the same behavioral dispositions. [mental state
22
The machine, as I have described it thus far, is limited to type-

written inputs and outputs. But this limitation is inessential, and
that is what makes my argument relevant to a full-blooded behaviorist
theoryof intelligence, not just to a theory of conversational intelli-
gence. What I need to show to make my point is that the kind of
finiteness assumption that holds with respect to typewritten in-
puts and outputs also holds with respect to the whole range of
sensory stimulation and behavior. If I can show this, then I can
generalize the idea of the machine I described to an unintelligent
robot that nonetheless acts in every possible situation just as in-
telligently as a person.
The sort of finiteness claim that I need can be justified both
empirically and conceptually. The empirical justifications are far
too complex to present here, so I will only mention them briefly.
First, I would claim that enough is now known about sensory
physiology to back up the assertion that every stimulus param-
eter that is not already "quantized" could be quantized without
making any difference with respect to effects on the brain or on
behavior, provided that the "grain" of quantization is fine
enough. Suppose that all of your sense organs were covered
by a surface that effected an "analog-to-digital conversion." For
example, if some stimulus parameter had a value of .1 11 ... units,
the surface might change it to .11 units. Provided that the grain
was fine enough (not too many decimal places are "lopped off'),
the analog-to-digital conversion would make no mental or be-
havioral difference. If this is right, then one could take the out-
put of the analog-digital converter as the relevant stimulus, and
so there would be a finite number of possible sequences of arrays
of stimuli in a finite time.
I am told that a similar conclusion can actually be reached
with respect to any physical system that can be regarded as having
inputs and outputs. The crucial claim here is that no physical
systemcould be an infinitely powerful amplifier, so given a "power
of amplification," one could impose a corresponding quantiza-
x + a normal preferencefunction] can produce the same behavioral disposition

as [lack of mental state x + a preference function that gives infinite weight to
seeming to have mental state x]. My machine is not a perfect actor in this sense,
since it has no mental states, and hence no groups of mental states either.
23
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tion of the inputs that would not affect the outputs. I don't know
enough physics to pursue this line further, so I won't.
The line of argument for my conclusion that I want to rely on is
more conceptual than empirical. The point is that our concept
of intelligence allows an intelligent being to have quantized sen-
sory devices. Suppose, for example, that Martian eyes are like
movie cameras in that the information that they pass on to the
Martian brain amounts to a series of newspaper-like "dot"
pictures, i.e., matrices containing a large number of cells, each of
which can be either black or white. (Martians are color-blind.)
If Martians are strikingly like us in appearance, action, and even
internal information processing, no one ought to regard their
movie camera eyes (and other finitary sense organs) as showing
they are not intelligent. However, note that since there are a
finite number of such "dot" pictures of a given grain, there are
a finite number of sequences of such pictures of a given duration,
and thus a finite number of possiblevisualstimuliof a given dura-
tion.
It is easy to see that both the empirical and the conceptual
points support the claim that an intelligent being could have
a finite number of possible sequences of types of stimuli in a finite
time (and the same is also true of responses). But then the
stimulus sequences could in principle be catalogued by pro-
grammers,just as can the interrogator'sremarks in the machine
described earlier. Thus, a robot programmed along the lines of
the machine I described earlier could be given every behavioral
capacity possessed by humans, via a method of the sort I have
already described. In sum, while my remarks so far have dealt
mainly with a behaviorist account of conversational intelligence,
broadening the argument to cover a behaviorist theory of in-
telligence simpliciterwould raise no new issues of principle. In
what follows, I shall return for convenience to a discussion of
conversational intelligence.
By this time, the reader may have a number of objections.
Given the heavy use of the phrase "in principle" above, you may
feel that what this latest wrinkle shows is that the sense of "in
principle possible" in which anyof the machines I described are
24
in principle possible is a bit strange. Or you may object: "Your

machine's capacity to pass the Turing Test doesdepend on an
arbitrary time limit to the test." Or: "You are just stipulating a
new meaning for the word 'intelligent.'" Or you may want to
know what I would say if I turned out to be one.
I will now attempt to answer these and other objections. If an
objection has a subscripted numeral (e.g., 3a), then it depends
on the immediately preceding objection or reply. However, the
reader can skip any other objection or reply without loss of
continuity.
Objection1. Your argument is too strong in that it could be said

of anyintelligent machine that the intelligence it exhibits is that
of its programmers.
Reply.I do notclaim that the intelligence of everymachine de-

signed by intelligent beings is merely the intelligence of the
designers, and no such principle is used in my argument. If we
ever do make an intelligent machine, presumably we will do it
by equipping it with mechanisms for learning, solving problems,
etc. Perhaps we will find general principles of learning, general
principles of problem solving, etc., which we can build into it.
But though we makethe machine intelligent, the intelligence it
exhibits is its own, just as our intelligence is no less ours, even if
it was produced mainly by the enormously skillful efforts of our
parents.
By contrast, if my string-searching machine emits a clever
pun P, in response to a conversation C, then the sequence CP is
literally one that was thought of and included by the pro-
grammers. Perhaps the programmers will say of one of their
colleagues, "Oh, Jones thought of that pun-he is so clever."
The trouble with the neo-Turing Test conception of intelli-
gence (and its predecessors) is precisely that it does not allow
us to distinguish between behavior that reflects a machine's
own intelligence, and behavior that reflects only the intelligence
of the machine'sprogrammers.As I suggested, only a partly etiological
notion of intelligent behavior will do the trick.
25
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Objection2. If the strings were recorded before this year, the

machine would not respond the way a person would to a sentence
like "What do you think of the latest events in the Mid-East?"
Reply.A system can be intelligent, yet have no knowledge of

current events. Likewise, a machine can imitate intelligence
without imitatingknowledge of current events. The programmers
could, if they liked, choose to simulate an intelligent Robinson
Crusoe who knows nothing of the last twenty-five years. Alter-
natively, they could undertake the much more difficult task of
reprogramming periodically to simulate knowledge of current
events.
Objection3. You have argued that a machine with a certain in-

ternal mechanical structure is not intelligent, even though it
seems intelligent in every externalrespect (that is, in every external
respect examined in the Turing Test). But by introducing this
internal condition, aren't you in effect merely suggesting a
linguistic stipulation, a new meaning for the word "intelligent"?
We normallyregard input-output capacities as criterial for in-
telligence. All you are doing is suggesting that we adopt a new
practice, involving a new criterion which includes something
about what goes on inside.
Reply.Jones plays brilliant chess against two of the world's

foremost grandmasters at once. You think him a genius until
you find out that his method is as follows. He goes second against
grandmaster G1 and first against G2. He notes G1's first move
against him, and then makes the same move against G2. He
awaits G2'sresponse, and makes the same move against G1,and
so on. Since Jones's method itself was one he read about in a
comic book, Jones's performance is no evidence of his intelli-
gence. As this example20illustrates, it is a feature of our concept
of intelligence, that to the degree that a system's performance
merely echoes the intelligence of another system, the first system's
performance is thereby misleading as an indication of its in-
20
Such examples were suggested by Dick Boyd and Georges Rey in their
comments on an earlier rendition of this paper. Rey tells me the chess story
is a true tale.
26
telligence. Since my machine's performances are all echoes, these

performances provide no reason to attribute intelligence to it. 21
The point is that though we normallyascertain the intelligence
of a system by trying to assess its input-output capacities, it is
part of our ordinary concept of intelligence that input-output
capacities can be misleading. As Putnam has suggested, it is
part of the logic of natural kind terms that what seems to be
a stereotypical X can turn out not to be an X at all if it fails to
belong to the same scientific natural kind as the main body of
things we have referred to as X'S.22 If Putnam is right about
this, one can never accuse someone of "changing the meaning"
of a natural kind term merely on the ground that he says that
something that satisfies the standard "criteria" for X's is not
an X.
Objection3a. I am very suspicious of your reply to the last

objection, especially your introduction of the Putnam point.
Is it not rather chauvinist to suppose that a system has to be
scientifically like us to be intelligent? Maybe a system with infor-
mation processing very unlike ours does not belong in the exten-
sion of our term "intelligence"; but it is equally true that we do
not belong in the extension of its term "shmintelligence." And
who is to say that intelligence is any better than shmintelligence?
Reply. I have not argued that the merefact of an information
processing differencebetween my machine and us cuts any ice.
21 The reader should not conclude from the "echo" examples that what
makesmy machine unintelligent is that its responses are echoes. Actually,

what makes it unintelligent is that its responses are mereechoes, i.e., its infor-
mation processing is of the most elementary sort (and the appearances to
the contrary are merely the echoes of genuinely intelligent beings). -Notice
that such a machine would be just as unintelligent if it were produced by a
cosmic accident rather than by the long creative labors of intelligent people.
What makes this accidentally produced machine unintelligent is, as before,
that its information processing is of the most elementary sort; the appearances
to the contrary are produced in this case not via echoes, but by a cosmic
accident.
22 Hilary Putnam, "The Meaning of 'M&aning,'" in Language, Mind and
Knowledge,Minnesota Studies in the Philosophy of Science, 7, ed. Keith

Gunderson (Minneapolis: University of Minnesota Press, 1975). See also Saul
Kripke, "Naming and Necessity," in Semantics and Natural Language, ed.
G. Harman and D. Davidson (Dordrecht, Holland: Reidel, 1972).
27
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Rather, my point is based on the sortof information processing

difference that exists. My machine lacks the kind of "richness"
of information processing requisite for intelligence. Perhaps
this richness has something to do with the application of abstract
principles of problem solving, learning, etc. I wish I could say
more about just what this sort of richness comes to. But I have
chosen a much less ambitious task: to give a clear case of some-
thing that lacks that richness, but nonetheless behaves as if it
were intelligent. If someone offered a definition of "life" that
had the unnoticed consequence that small stationery items
such as paper clips are alive, one could refute him by pointing
out the absurdity of the consequence, even if one had no very
detailed account of what life really is with which to replace his.
In the same way, one can refute the neo-Turing Test conception
by counterexample without having to say very much about what
intelligence really is.
4. Suppose it turns out that human beings, including

Objection
you, process information in just the way that your machine
does. Would you insist that humans are not intelligent?
Reply. I'm not very sure of what I would say about human
intelligence were someone to convince me that human infor-
mation processing is the same as that of my machine. However,
I do not see that there is any clearly and obviouslycorrectresponse
to this question against which the responses natural for someone
with my position can be measured. Further, none of the more
plausible responses that I can think of are incompatible with
what I have said so far.
Assume, for example, a theory of reference that dictates that
in virtue of the causal relation between the word "intelligence"
and human information processing, human information proc-
essing is intelligent whateverits nature.23 Then, if I were con-
23The theory sketched in Putnam, op. cit., might be taken to have this
consequence. Whether it does have this consequence depends on whether it
dictates that there is no descriptive component at all to the determination of
the reference of natural kind terms. It seems certain that there is some descrip-
tive component to the determination of the reference of natural kind terms,
just as there is some descriptive component to the determination of the
referenceof names. There is a possible world in which Moses was an Egyptian
28
vinced that humans process information in the manner of my

machine, I should admit that my machine is intelligent. But
how is this incompatible with my claim that my machine is
not in fact intelligent? Tweaking me with "What if you turned
out to be one?" is a bit like tweaking an atheist with "What if
you turned out to be God?" The atheist would have to admit
that if he were God, then God would exist. But the atheist could
concede this counterfactual without giving up atheism. If the
word "intelligence" is firmly anchored to human information
processing, as suggested above, then my position is committed
to the empiricalclaim that human information processing is not
like that of my machine. But this is a perfectly congenial claim,
one that is supported both by common sense and by empirical
research in cognitive psychology.
Objection5. You keep insisting that we do not process infor-

mation in the manner of your machine. What makes you so sure?
Reply.I don't see how someone could make such an objection

without being somewhat facetious. You will have no difficulty
coming up with responses to my arguments. Are we to take
seriously the idea that someone long ago recorded both what
I said and a response to it and inserted both in your brain? Com-
mon sense recoils from such patent nonsense. Further, pick any
issue of any cognitive psychology journal, and you will see at-
tempts at experimental investigation of our information proces-
sing mechanisms. Despite the crudity of the evidence, it tells over-
whelmingly against the string-searching idea.
fig merchant who spread tall tales about himself, but is there a possible
world in which Moses was a brick? Similarly, even if there is a possible world
in which tigers are automata, is there a possible world in which tigers exist,
but are ideas? I would argue, along these lines, that the word "intelligence"
attaches to whatever natural kind our information processing belongs to
(assuming it belongs to a single natural kind) unless our information processing
fails the minimal descriptive requirement for intelligence (as ideas fail the
minimal descriptive requirement for being tigers). String-searchers, I would
argue, do fail to have the minimal requirement for intelligence.
29
NED BLOCK
Our cognitive processes are undoubtedly much more me-

chanical than some people like to think. But there is a vast gap
between our being more mechanical than some people like to
think and our being a machine of the sort I described.
Objection 6. Combinatorial explosion makes your machine

impossible. George Miller long ago estimated24 that there are
on the order of 1030 grammatical sentences 20 words in length.
Suppose (utterly arbitrarily) that of these 1015 are semantically
well formed as well. An hour-long Turing Test would require
perhaps 100 such sentences. That makes 101500 strings, a num-
ber which is greater than the number of particles in the universe.
Reply. My argument requires only that the machine be logically

possible, not that it be feasible or even nomologically possible.
Behaviorist analyses were generally presented as conceptual
analyses, and it is difficult to see how conceptions such as the
neo-Turing Test conception could be seen in a very different
light. Could it be an empirical hypothesis that intelligence is the
capacity to emit sensible sequences of outputs relative to input
sequences? What sort of empirical evidence (other than evidence
from linguistics) could there be in favor of such a claim? If the
neo-Turing Test conception of intelligence is seen as some-
thing on the order of a claim about the concept of intelligence,
then the mere logical possibility of an unintelligent system that
has the capacity to pass the Turing Test is enough to refute
the neo-Turing Test conception.
It may be replied that although the neo-Turing Test con-
ception clearly is not a straightforwardlyempirical hypothesis,
still it may be quasi-empirical.For it may be held that the identi-
fication of intelligence with the capacity to emit sensible output
sequences is a backgroundprinciple or law of empirical psychology.
Or it may be offered as a rational reconstruction (of our vague
common sense conception of intelligence) which will be fruitful
24 G. Miller, E. Galanter, and K. Pribram, Plans and the Structureof Behavior
(New York: Holt, 1960), p. 146.
30
in future empirical psychological theories. In both cases, while

no empirical evidence could directlysupport the neo-Turing
Test conception, still it could be held to be part of a perspective
that could be empirically supported as a whole.25
This reply would carry some weight if any proponent of the
neo-Turing Test conception had offered the slightest reasonfor
thinking that such a conception of intelligence is likely to con-
tribute to the fruitfulness of empirical theories that contain it.
In the absence of such a reason (and, moreover, in the presence
of examples that suggest the contrary-behaviorist psychology
and Turingish approaches to artificial intelligence-see foot-
note 11), why should we take the neo-Turing Test conception
seriously as a quasi-empirical claim?
While this reply suffices, I shall add that my machine may
indeed be nomologically possible. Nothing in contemporary
physics prohibits the possibility of matter in some part of the
25
What follows is one rejoinder for which I only have space for a brief
sketch. If intelligence = sensible response capacity (and if the terms flanking
the " =" are rigid), then the metaphysical possibility of my machine is enough
to defeat the neo-Turing Test conception, even if it is not nomologically
possible. (The claim that there are metaphysical possibilities that are not
also nomological possibilities is one that I cannot argue for here.)
What if the neo-Turing Test conception of intelligence is formulated not
as an identity claim, but as the claim that a certain capacity is nomologically
necessary and sufficient for intelligence? I would argue that if F is nomologi-
cally necessary and sufficient for G, then one of the following holds:
(a) This nomological coextensivity is an ultimate law of nature.
(b) This nomological coextensivity can be explained in terms of an

underlying mechanism.
(c) F = G.
In case (c), the claim is vulnerable to the point of the previous paragraph.
Case (a) is obviously wrong. And in case (b), intelligence must be identifiable
with something other than the capacity to give sensible responses. Suppose,
for example, that we can give a mechanistic account of the correlation of
intelligence with sensible response capacity by showing that intelligence re-
quires a certain sort of cognitive structure, and creatures with such a cognitive
structurehave the required capacity. But then intelligence should be identified
with the cognitive structureand not with the capacity. See my "Reductionism,"
in the Encyclopedia of Bioethics (New York: Macmillan, 1978), for a brief discus-
sion of some of these ideas.
31
NED BLOCK
universe that is infinitely divisible. Indeed, whenever the latest

"elementary" particle turns out not to be truly elementary,
and when the number and variety of its constituents multiply
(as has now happened with quarks), physicists typically enter-
tain the hypothesis that our matter is not composed of any really
elementary particles.
Suppose there is a part of the universe (possibly this one) in
which matter is infinitely divisible. In that part of the universe
there need be no upper bound on the amount of information
storable in a given finite space. So my machine could perhaps
exist, its tapes stored in a volume the size of, e.g., a human
head. Indeed, one can imagine that where matter is infinitely divi-
sible, there are creatures of all sizes, including creatures the
size of electrons who agree to do the recording for us if we agree
to wipe out their enemies by putting the lumps on which the
enemies live in one of our particle accelerators.
Further, even if the story of the last paragraph is not nomo-
logically possible, still it is not clear that the kind of nomological
impossibility it possesses is relevant to my objection to the neo-
Turing Test conception of intelligence. For if the neo-Turing
Test conception of intelligence is an empirical "background"
principle or law, it is a background principle or law of human
cognitivepsychology,not of physics. But a situation can contravene
laws of physics without contravening laws of human psychology.
For example, in a logically possible world in which gravity
obeyed an inverse cube law instead of an inverse square law, our
laws of physics would be different, but our laws of psychology
might not be.
Now if my machine contravenes laws of nature, these laws
are presumably laws of physics, not laws of psychology. For the
question of how much information can be stored in a, given
space and how fast information can be transferred from place
to place depends on such physical factors as the divisibility of
matter and the speed of light. Even if the electron-sized creatures
just described contravene laws of physics, still they need not
contravene laws of human psychology. That is, humans (with
their psychological laws intact) could coexist with the little
creatures.26
26 It may be objected that since brute force information processing methods
32
But if my machine does not contravene laws of human psy-

chology-if it exists in a possible world in which the laws of
human psychology are the same as they are here-then the neo-
Turing Test conception of intelligence is false in a world where
the laws of human psychology are the same as they are here. So
the neo-Turing Test conception of intelligence cannot be one
of the laws of human psychology.
In sum, the neo-Turing Test conception of intelligence can
be construed either as some sort of conceptual truth or as a kind
of psychological law. And it is false on both construals.
One final point: various sorts of modifications may make a
variant of my machine nomologically possible in a much more
straightforward sense. First, we could limit the vocabulary of
the Turing Test to Basic English. Basic English has a vocabulary
of only 850 words, as opposed to the hundreds of thousands
of words in English, and it is claimed that Basic English is
adequate for normal conversation, and for expression of a wide
range of ideas. Second, the calculation made above was based
on the string-searching version of the machine. The tree-
searching version described earlier, however, avoids enormous
amounts of duplication of parts of strings, and is no more in-
telligent.
More importantly, the machine as I have described it is
designed to perform perfectly(barring breakdown); but perfect
performanceis far better than one could expect from any human,
even ignoring strokes, heart attacks, and other forms of human
"breakdown." Humans whose mental processes are functioning
normally often misread sentences, or get confused; worse, any
normal person engaged in a long Turing Test would soon get
bored, and his attention would wander. Further, many loqua-
cious souls would blather on from the very beginning, occa-
sionally apologizing for not listening to the interlocutor. Many
people would respond more by way of free association to the
are far more effective in the world in which matter is infinitely divisible than
in ours, the laws of thought in that world do differ from the laws of thought
in ours. But this objection begs the question, since if the string-searching
machine I described cannot think in anyworld (as I would argue), the nomolog-
ical difference which makes it possible is a difference in laws which affect
the simulationof thought, not a difference in laws of thought.
33
NED BLOCK
interlocutor's remarks than by grasping their sense and giving a

considered reply. Some people might devote nearly every remark
to complaints about the unpleasantness of these interminable
Turing Tests. If one sets one's sights on making a machine that
does only as well in the Turing Test as most people would do,
one might try a hybrid machine, containing a relatively small
number of trees plus a bag of tricks of the sort used in Weizen-
baum's program.
Perhaps many tricks can be found to reduce the memory load
without making the machine any smarter. Of course, no matter
how sophisticated the memory-reduction tricks we find, they
merely postpone, but do not avoid the inevitable combinatorial
explosion. For the whole point of the machine is to substitute
memory for intelligence. So for a Turing Test of some length,
perhaps a machine of the general type that I have described
will be so large that making it any larger will cause collapse
into a black hole. My point is that technical ingenuity being
what it is, the point at which nomological impossibility sets
in may be beyond what is required to simulate human conversa-
tional abilities.
Objection7. The fault of the Turing Test as you describe it is one

of experimental design, not experimental concept. The trouble
is that your Turing Test has a fixed length. The programmers
must know the length in order to program the machine. In an
adequateversion of the Turing Test, the duration of any occasion
of testing would be decided in some random manner. In short,
the trouble with your criticism is that you've set up a straw man.
Reply. It is certainly true that my machine's capacity to pass

Turing Tests depends on there being some upper bound to the
length of the tests. But the same is true of people. Even if we
allow, say, twelve hours between question and answer to give
people time to eat and sleep, still, people eventually die. Few
humans could pass a Turing Test that lasted ninety years, and
no humans could pass a Turing Test that lasted five hundred
years. You can (if you like) characterize intelligence as the
capacity to pass a Turing Test of arbitrary length, but since
humansdo not have this capacity, your characterization will not be a
34
necessarycondition of intelligence, and even if it were a sufficient

condition of intelligence (which I very much doubt-see below) a
sufficient condition of intelligence that humansdonotsatisfywould
be of little interest to proponents of views like the neo-Turing
Test conception.
Even if medical advances remove any upper bound on the
human life span, still people will die by accident. There is a
nonzero probability that, in the course of normal thermal motion,
the molecules in the two halves of one's body will move in op-
posite directions, tearing one in half. Indeed, the probability of
escaping such accidental death literally foreveris zero. Consider
the "half-life" of people in a world in which death is put off as
long as is physically possible. (The half-life for people, as for
radioactive atoms, is the median life span, the time it takes for
half to pass away.) Machines of my sort could be programmed
to last for that half-life and (assuming they are no more suscep-
tible to accidental destruction than people) their median life
span would be as long as that of the median person.
Objection7a. Let me try another tack. Cognitive psychologists

and linguists often claim that cognitive mechanisms of one sort or
another have "infinite capacities." For example, Chomsky says
that our mechanisms for understanding language have the
capacity to understand sentences of any length. An upper bound
on the length of sentences people can understand in practice
is a matter of interferences due to distraction, boredom, going
mad, memory limitations, and many other phenomena, in-
cluding, of course, death. This point is often put by saying that
under the appropriate idealization (i.e., ignoring "interfering"
phenomena of the sort mentioned) we have the capacity to under-
stand sentences of any length. Now here is my point: under the
same sort of idealization, we presumably have the capacity to pass
a Turing Test of any length. But your string-searcher does not
have this capacity, even under the appropriate idealization.
Reply.You seem to think you have objected to my claim, but

really you have capitulatedto it. I cheerfully concede that there is
an idealization under which we probably have an "infinite"
capacity that my machine lacks. But in order to describe this
35
NED BLOCK
idealization, you will have to indulge in a kind of theorizing

about cognitive mechanisms that would be unacceptable to a
behaviorist.
Consider the kind of reformulation of the neo-Turing Test
conception of intelligence suggested by the idealization objection;
it would be something like: "intelligence = the possession of
language-processing mechanisms such that, were they provided
with unlimited memory, and were they directed by motivational
mechanisms that assigned at least a moderately high preference
value to responding sensibly, and were they 'insulated' from 'stop'
signals from emotion centers, and so forth, then the language-
processing mechanisms would have the capacity to respond sen-
sibly indefinitely." Notice that in order to state such a doctrine,
one has to distinguish among various mental components and
mechanisms. As an aside, it is worth noting that these distinc-
tions have substantive empirical presuppositions. For example,
memory might be inextricably bound up with language-proc-
essing mechanisms so as to make nonsense of talk of supplying
the processing mechanisms with unlimited memory. The main
point, however, is that in order to state such an "idealization"
version of the neo-Turing Test conception one has to invoke
mentalistic notions that no behaviorist could accept.
Objection 7b. I believe I can make my point without using

mentalistic notions by idealizing away simply from nonac-
cidental causes of death. In replying to Objection 7, you said
(correctly) that if medical advances removed an upper bound on
human life, still the median string-searching machine could do
as well as the median person. However, note that if nonaccidental
causes of death were removed, every individualhuman would have
no upper bound on how long he could go on in a Turing Test.
By contrast, any individual string-searching machine must by its
very nature have some upper bound on its ability to go on.
Reply. What determines how long we can go on in a Turing

Test is not just how long we live, but the nature of our cognitive
mechanisms and their interactions with other mental mech-
anisms. Suppose, for example, that we have no mechanisms
for "erasing" information stored in long term memory. (Whether
36
this is so is not known.) If we can't "erase," then when our finite

memories are "used up," normal conversational capacity will
cease.
If the behaviorist identifies intelligence with the capacity to go
on indefinitely in a Turing Test, idealizing away only from non-
accidental death, then people may turn out not to be intelligent
in his sense. Further, even if people do turn out to satisfy such a
condition, it can't be regarded as necessaryfor intelligence. Beings
that go senile within two hundred years because they lack "erase"
mechanisms can nonetheless be intelligent before they go senile.
Of course, the behaviorist could avoid this difficulty by fur-
ther idealizing, explicitly mentioning erase mechanisms in
his definition of intelligence. But that would land him back in
the mentalistic swamp described in the last reply.
It is worth adding that even if we do have "erase" mechanisms,
and even if nonaccidental causes of death were eliminated,
still we would havefinite memories. A variant of my string-searcher
could perhaps exploit the finiteness of our memories so as to do
as well as a person in an indefinitely long Turing Test. Suppose,
for example, that human memory cannot record more than two
hundred years of conversation. Then one of my string-searchers
could perhaps be turned into a loop-searcherthat could go on
indefinitely. Instead of "linear" strings of conversation, it would
contain circular strings whose ends rejoin the beginnings after,
say, one thousand years of conversation. The construction of
such loops would take much more inventiveness than the con-
struction of ordinary strings. Even if it could be done, such a
machine would seem intolerably repetitious to a being whose
memory capacity far exceeded ours, but human conversation
would seem equally repetitious to such a being.
Here is one final kind of rejoinder to the "unbounded Turing
Test" objection. Consider a variant of my machine in which
the programmers simply continue on and on, adding to the
strings. When they need new tape, they reuse tape that has al-
ready been passed by.27 Note that it is logically possible for the
27 This machine would get ever larger unless the programmers were
allowed
to abandon strings which had been rendered useless by the course of the con-
versation. (In the tree-searching version, this would amount to pruning
by-passed branches.)
37
NED BLOCK
everextending strings to come into existence by themselves-

without the programmers (see note 21). Thus not even the
capacity to go on indefinitely in a Turing Test is logicallysufficient
for intelligence.
Continuing on this theme, consider the infinitely divisible
matter mentioned in the reply to Objection 6. It is logically and
perhaps nomologically possible for a man-sizedstring-searching
machine to contain creatures of everdecreasing size who work
away making the tapes longer and longer without bound. Of
course, neither of the two machines just mentioned has a fixed
program, but since the programmers never see the stimuli, it is
still the machinesand not the programmers that are doing the
responding. Contrast these machines with the infamous "ma-
chine" of long ago that contained a midget hidden inside it who
listened to the questions and produced the answers.
Objection8. You remarked earlier that the neo-Turing Test
conception of intelligence is widespread in artificial intelligence
circles. Still, your machine cannot be taken as refuting any Al
(artificial intelligence) point of view, because as Newell and
Simon point out, in the AI view, "the task of intelligence . . . is
to avert the ever-present threat of the exponential explosion
of search."28(In exponential explosion of search, adding one step
to the task requires, e.g., 10 times the computational resources,
adding two steps requires 102 ( = 100) times the computational
resources, adding three steps requires 10' (= 1000) times the
computational resources,etc.) So it would be reasonable for Alers
to amend their version of the neo-Turing conception of intelli-
gence as follows:
Intelligence is the capacity to emit sensible sequences of
responses to stimuli, so long as this is accomplishedin a way that
averts exponentialexplosion of search.29
28 Alan Newell and Herbert Simon, "Computer Science as Empirical
Inquiry: Symbols and Search," in Communicationsof the Associationfor Computing

Machinery, 19 (1979), 123.
29I am indebted to Dan Dennett for forcefully making this objection in
his role as respondent to an earlier version of this paper in the University of
Cincinnati Philosophy of Psychology Conference in 1978. Dennett tells me
that he advocates the neo-Turing Test conception as amended above.
38
Reply. Let me begin by noting that for a proponent of the

neo-Turing Test conception of intelligence to move to the amended
neo-Turing Test conception is to capitulate to the psychologism
that I have been defending. The amendedneo-Turing Test con-
ception attempts to avoid the problem I have posed by placing a
conditionon the internalprocessing(albeit a minimal one), viz., that
it not be explosive. So the amended neo-Turing Test conception
does characterize intelligence partly with respect to its internal
etiology, and hence the amended neo-Turing Test conception
is psychologistic.
While the amended neo-Turing Test conception is an im-
provement over the original neo-Turing Test conception in this
one respect (it appeals to internal processing), it suffers from a
variety of defects. One difficulty arises because there is an am-
biguity in phrases such as "averts the exponential explosion of
search." Such phrases can be understood as equivalent to "avoids
exponential explosion altogether" (i.e., uses methods that do not
require computational resources that go up exponentially with
the "length" of the task) or, alternatively, as "postponesexponen-
tial explosion long enough" (i.e., does use methods that require
computational resources that go up exponentially with the
"length" of the task, but the "length" of the task is short enough
that the required resources are in fact available). If it is post-
poning that is meant, my counterexample may well be untouched
by the new proposal, because as I pointed out earlier, my machine
or a variant on it may postpone combinatorial explosion long
enough to pass a reasonable Turing Test.
On the other hand, if it is avoiding combinatorial explosion
altogether that is meant, then the amended neo-Turing Test
conception may brand us as unintelligent. For it is certainly
possible that our information processing mechanisms-like those
of many Al systems-are ones that succeed not because they
avoid combinatorial explosion altogether, but only because
they postpone combinatorial explosion long enough for practical
purposes.
In sum, the amended neo-Turing Test conception is faced
with a dilemma. If it is postponing combinatorial explosion that
is meant, my machine may count as intelligent. If it is avoiding
combinatorial explosion altogether that is meant, we (or other
39
NED BLOCK
intelligent organisms) may not count as intelligent.

Further, the proposed amendment to the neo-Turing Test
conception is an entirely ad hoc addition. The trouble with
such ad hoc exclusion of counterexamples is that one can never
be sure whether someone will come up with another type of
counterexample which will require another ad hoc maneuver.
I shall now back up this point by sketching a set of devices
that have sensible input-output relations, but arguably are
not intelligent.
Imagine a computer which simulates your responses to stimuli
by computing the trajectoriesof all the elementary particles in
your body. This machine starts with a specification of the posi-
tions, velocities, and charges (I assume Newtonian mechanics
for convenience) of all your particles at one moment, and com-
putes the changes of state of your body as a function of these
initial conditions and energy impinging on your sensory mech-
anisms. Of course, what is especially relevant for the Turing Test
is the effect of light from your teletype monitor on your typing
fingers. Now though this takes some discussion, I opine that a
machine that computes your elementary particle trajectories
in this way is not intelligent, though it could control a robot
which has the capacity to behave exactly as you would in any
situation. It behaves as you do when you are doing philosophy,
but it is not doing philosophy; rather, what it is doing is com-
puting elementary particle trajectories so as to mimic your
doing philosophy.
Perhaps what I have described is not nomologically possible.
Indeed, it may be that even if God told us the positions and
velocities of all the particles in your body, no computer could
compute the complex interactions, even assuming Newtonian
mechanics. However, notice one respect in which this machine
may be superior to the one this paper has been mainly concerned
with: namely, if it can simulate something for an hour, it may
be able to simulate it for a year or a decade with the same ap-
paratus. For continuing the simulation would be simply a matter
of solving the same equations over and over again. For a wide
variety of types of equations, solving the same equations over
and over will involve no exponential explosion of search. If
there is no exponential expansion of search here, the ad hoc
40
condition added in the objection is eluded, and we are left with

the issues about nomological possibility that we discussed in
Objection 6.
The idea of the machine just sketched could be applied in
another machine which is closer to nomological possibility,
namely one that simulates your neurophysiologyinstead of your
elementary particle physics. That is, this machine would contain
a representation of some adequate neurological theory (say, of
the distant future) and a specification of the current states of all
your neurons. It would simulate you by computing the changes
of state of your neurons. Still more likely to be nomologically
possible would be a machine which, in an analogous manner,
simulates your psychology. That is, it contains a representation
of some adequate psychological theory (of the distant future)
and a specification of the current states of your psychological
mechanisms. It simulates you by computing the changes of
state of those mechanisms given their initial states and sensory
inputs. Again, if there is no exponential expansion of search, the
modification introduced in the objection gains nothing.
I said that these three devices are arguably unintelligent, but
since I have little space to give any such arguments, this part
of my case will have to remain incomplete. I will briefly sketch
part of one argument.
Consider a device that simulates you by using a theory of
your psychological processes. It is a robot that looks and acts
as you would in any stimulus situation. Instead of a brain it
has a computer equipped with a description of your psycho-
logical mechanisms. You receive a certain input, cogitate about
it, and emit a certain output. If your robot doppelganger receives
that input, a transducer converts the input into a description of
the input. The computer uses its description of your cognitive
mechanisms to deduce the product of your cogitations; it then
transmits a description of your output to a mechanism that
causes the robot body to execute the output. It is hardly obvious
that the robot's process of manipulation of descriptions of your
cogitation is itselfcogitation. It is still less obvious that the robot's
manipulation of descriptions of your experiential and emotional
processes are themselves experiential and emotional processes.
41
NED BLOCK
To massage your intuitions about this a bit, substitute for the

description-manipulating computer in your doppelganger's head
a very small intelligent person who speaks only Chinese, and who
possesses a manual (in Chinese) describing your psychological
mechanisms. You get the input "Who is your favorite philos-
opher?" You cogitate a bit and reply "Heraclitus." Your robot
doppelganger on the other hand contains a mechanism that
transforms the question into a description of its sound; then the
little man deduces that you would emit the noise "Heraclitus,"
and he causes the robot's voice box to emit that noise. The robot
could simulate your input-output relations (and in a sense,
simulate your internal processing, too) even though the person
inside the robot understands nothing of the question or the an-
swer. It seems that the robot simulates your thinking your thoughts
without itself thinking those thoughts. Returning to the case
where the robot has a description-manipulating computer
instead of a description-manipulating person inside it, why
should we suppose that the robot has or contains any thought
processes at all?30
30 Much more needs to be said to turn this remark into a serious argument.
Intuitions about homunculi-headed creatures are too easily manipulable to
stand on their own. For example, I once argued against functionalism by
describing a robot that is functionally equivalent to a person, but is controlled
by an "external brain" consisting of an army of people, each doing the job of
a "square"in a machine table that describes a person. William Lycan objected
("Form, Function, and Feel," op. cit.) that the intuition that the aforemen-
tioned creature lacked mentality could be made to go away by imagining
yourself reduced to the size of a molecule, and standing inside a person's
sensory cortex. Seeing the molecules bounce about, it might seem absurd to
you that what you were watching was a series of events that constituted or
was crucial to some being's experience. Similarly, Lycan suggests, the intuition
that my homunculi-heads lack qualia is an illusion produced by missing the
forest for the trees, that is, by focusing on "the hectic activities of the little
men, ... seeing the homunculi-head as if through a microscope rather than as
a whole macroscopic person." (David Rosenthal made the same objection in
correspondence with me.)
While I think that the Lycan-Rosenthal point does genuinely alter one's
intuitions, it can be avoided by considering a variant of the original example
in which a single homunculus does the whole job, his attention to column Si of a
machine table posted in his compartment playing precisely the causal role
required for the robot he controls to have Si. (See "Are Absent Qualia Im-
possible?" op. cit., for a somewhat more detailed description of this case.) No
"forest for the trees" illusion can be at work here. Nonetheless, the Lycan-
42
The string-searching machine with which this paper has been

mainly concerned showed that behavior is intelligent only if it is
not the product of a certain sort of information processing. Ap-
pealing to the Martian example described at the beginning of
the paper, I cautioned against jumping to the conclusion that
there is any positive characterization of the type of information
processingunderlying all intelligent behavior (except that it have
at-least a minimal degree of "richness").However, what was said
in connection with the Martian and string-searching examples
left it open that though there is no single natural kind of infor-
mation processing underlying all intelligent behavior, still there
might be a kind of processing common to all unintelligent entities
that nonetheless pass the Turing Test (viz., very simple processes
operating over enormous memories). What this last machine
suggests, however, is that it is also doubtful that there will be any
interesting type of information processing common to such unin-
telligent devices.3'
Massachusetts Institute of Technology

Rosenthal point does illustrate the manipulability of intuitions, and the
danger of appealing to intuition without examining the source of the intuition.
The role of most of the early objections and replies in this paper was to locate
the source of our intuitions about the stupidity of the string-searching machine
in its extremely simple information processing.
Another difficulty with the description-manipulator example is that it may
seem that such an example could be used to show that no symbol manipulation
theory of thought processes (such as those popular in cognitive psychology and
artificial intelligence) could be correct,since one could always imagine a being
in which the symbol-manipulating mechanisms are replaced by homunculi.
(John Searle uses an example of the same sort as mine to make such a case in
"Minds, Brains and Programs," forthcoming in The Behavioral and Brain
Sciences. See my reply in the same issue.) While I cannot defend it here, I would
claim that some symbol-manipulating homunculi-heads are intelligent, and
that what justifies us in regarding some symbol-manipulating homunculus-
heads (such as the one just described in the text) as unintelligent is that the
causal relations among their states do not mirror the causal relations among
our mental states.
31 Previous versions of this paper were read at a number of universities
and meetings, beginning with the 1977 meeting of the Association for
Symbolic Logic. I am indebted to the following persons for comments on
previous drafts: Sylvain Bromberger, Noam Chomsky, Jerry Fodor, Paul
Horwich, Jerry Katz, Israel Krakowski, Robert Kirk, Philip Kitcher, David
Lewis, Hugh Lacey, William Lycan, Charles Marks, Dan Osherson, Georges
Rey, Sydney Shoemaker, George Smith, Judy Thomson, Richard Warner, and
Scott Weinstein.
43

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The PhilosophicalReview,XC, No.

PSYCHOLOGISM AND BEHAVIORISM

I et psychologism be the doctrine that whether behavior is

1 Indeed, Ryle's The Concept of Mind (London: Hutchinson, 1949) is a

with as much right as to a human speaker, even though their in-

part because they (wrongly) see psychologism as involving this

3See my "Troubles with Functionalism," in Perception and Cognition: Issues

Turing Test reflected the contemporary view of what it was for

tions of a human judge. Human judges may be able to dis-

"ignore" your current remark, saying instead, "Does that have

Hence my supposition that "sensible" can be defined in a non-

Intelligence (or more accurately, conversational intelligence)

The point of the "whatever they may be" is to emphasize that

6 See Roderick Chisholm, Perceiving (Ithaca, N. Y.: Cornell University Press,

avoid an obligation to return the favor). In short, which be-

"Brains and Behavior," in Putnam's collected papers (Volume II), Mind,

in my view to be considered the main objections to behaviorism in the lit-

I. Do THE STANDARD OBJECTIONS TO BEHAVIORISM DISPOSE

The three arguments just reviewed are generally and rightly

"weaker"than analyticity, and I see no point in exploring such weakened ver-

ligence is natural for the behaviorist because it arises by patching

ysis of intelligence while rejecting (on the standard grounds) behaviorist

that acting intelligently is not in its interest.But what about the

of intelligence. 13 One of my purposes in this paper is to remedy

If i4 obtains, then 01 is emitted

A corresponding first stab at a specification of a capacity, on the

If Sa and ia obtain, then oa is emitted

where Sa and Sb are internal states.15 In humans, such states

of the internal states; physiological or functional descriptions

Intelligence (or, more accurately, conversational intelli-

Let us briefly consider the standard objections to behaviorism

ity to respond sensibly. Further, as I have mentioned repeatedly,

II. THE ARGUMENTFORPSYCHOLOGISM

My strategy will be to describe a machine that produces (and

string is a sensible one. We need not be very restrictive as to

So long as the programmers have done their job properly,

The point of the machine example may be illuminated by

The machine, as I have described it thus far, is limited to type-

x + a normal preferencefunction] can produce the same behavioral disposition

in principle possible is a bit strange. Or you may object: "Your

Objection1. Your argument is too strong in that it could be said

Reply.I do notclaim that the intelligence of everymachine de-

Objection2. If the strings were recorded before this year, the

Reply.A system can be intelligent, yet have no knowledge of

Objection3. You have argued that a machine with a certain in-

Reply.Jones plays brilliant chess against two of the world's

telligence. Since my machine's performances are all echoes, these

Objection3a. I am very suspicious of your reply to the last

makesmy machine unintelligent is that its responses are echoes. Actually,

Knowledge,Minnesota Studies in the Philosophy of Science, 7, ed. Keith

Rather, my point is based on the sortof information processing

4. Suppose it turns out that human beings, including

vinced that humans process information in the manner of my

Objection5. You keep insisting that we do not process infor-

Reply.I don't see how someone could make such an objection

Our cognitive processes are undoubtedly much more me-

Objection 6. Combinatorial explosion makes your machine

Reply. My argument requires only that the machine be logically

24 G. Miller, E. Galanter, and K. Pribram, Plans and the Structureof Behavior

(New York: Holt, 1960), p. 146.