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There was no way of deconstructing the joke (if you think this is obsessive behaviour, you should try living with it) that didn’t rely on the teller and the audience complacently conspiring together to jeer at someone who knew more than they did. It sent a chill down my spine, and still does. I felt betrayed by comedy in the same way that gangsta rap now makes me feel betrayed by rock music. I also began to wonder how many of the jokes I was making were just, well, ignorant.
My turn toward science came one day in about 1985 when I was walking through a forest in Madagascar. My companion on the walk was the zoologist Mark Carwardine (with whom I later collaborated on the book Last Chance to See), and I asked him, “So come on then, what’s so special about the rain forest that we’re supposed to care about it so much?”
Then to my surprise I discovered that it was converging with my growing interest in computers. There was nothing particularly profound about that enthusiasm—I just unashamedly love playing with gadgets.
The co
It’s much more difficult to see it happening in the case of the evolution of life. The time scales are so vast and our perspective so much complicated by the fact that it’s ourselves we’re looking at, but our invention of the computer has for the first time let us get a real feel for how it works—just as our invention of the hydraulic pump first gave us an insight into what the heart was doing and how the circulation of the blood worked.
That is also why it’s impossible to divorce pure science from technology: they feed and stimulate each other. So the latest software gizmo for transferring an mp3 sound file from one computer to another across continents is, when you peer into its i
OCTOBER 2000
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Present somebody with a questio
Is There an Artificial God?
This was originally billed as a debate only because I was a bit anxious coming here. I didn’t think I was going to have time to prepare anything and also, in a room full of such luminaries, thought, “What could I, as an amateur, possibly have to say? So I thought I would settle for a debate. But after having been here for a couple of days, I realised you’re just a bunch of guys! It’s been rife with ideas, and I’ve had so many myself through talking with and listening to people, that I’d thought what I’d do was stand up and have an argument and debate with myself. I’ll talk for a while and hope sufficiently to provoke and inflame opinion that there’ll be an outburst of chair-throwing at the end. Before I embark on what I want to try to tackle, may I warn you that things may get a little bit lost from time to time because there’s a lot of stuff that’s just come in from what we’ve been hearing today, so if I occasionally sort of go ... I was telling somebody earlier today that I have a four-year-old daughter and was very, very interested watching her face when she was in her first two or three weeks of life and suddenly realising what nobody would have realised in previous ages—she was rebooting!
I was thinking about this earlier today when Larry Yaeger was talking about “What Is Life?” and mentioned at the end something I didn’t know, about a special field of handwriting recognition. The following strange thought went through my mind: that trying to figure out what is life and what isn’t, and where the boundary is, has an interesting relationship with how you recognise handwriting. We all know, when presented with any particular entity, whether it’s a bit of mould from the fridge or whatever—we instinctively know when something is an example of life and when it isn’t. But it turns out to be tremendously hard exactly to define it. I remember once, a long time ago, needing a definition of life for a speech I was giving. Assuming there was a simple one and looking around the Internet, I was astonished at how diverse the definitions were and how very, very detailed each one had to be in order to include
“this” but not include “that.” If you think about it, a collection that includes a fruit fly and Richard Dawkins and the Great Barrier Reef is an awkward set of objects to try to compare. When we try to figure out what the rules are that we are looking for, trying to find a rule that’s self-evidently true, that turns out to be very, very hard.
Compare this with the business of recognising whether something is an A or a B or a C. It’s a similar kind of process, but it’s also a very, very different process, because you may say of something that you’re “not quite certain whether it count as life or not life, it’s kind of there on the edge, isn’t it, it’s probably a very low example of what you might call life, it’s maybe just about alive or maybe it isn’t.” Or maybe you might say about something that’s an example of digital life, “Does that count as being alive?”
Is it something, to coin someone’s earlier phrase, that’ll go squish if you step on it? Think about the controversial Gaia hypothesis; people say, “Is the planet alive?” “Is the ecosphere alive or not?” In the end it depends on how you define such things. Compare that with handwriting recognition. In the end you are trying to say “Is this an A or is it a B?” People write As at Bs in many different ways; floridly, sloppily, or whatever. Its no good saying, “Well, it’s sort of A-ish but there’s a bit of B in there,” because you can’t write the word “apple” with such a thing. It is either an A or a B. How do you judge? If you’re doing handwriting recognition, what you are trying to do is not to assess the relative degrees of A-ness or B-ness of the letter but trying to define the intention of the person who wrote it. It’s very clear in the end—is it an A or a B?—ah! it’s an because the person writing it was writing the word “apple” and that’s clearly what it means. So, in the end, in the absence of an intentional creator, you ca