I answer the questions fully aware they might make things even more confusing.

1. Something inside my body (and therefore a part of) is aware of it (my body) and its surroundings. My body plus that which is aware is referred by me as "I".

That something inside my body, which is aware, at some point during my life gains the ability to refer to itself - as I am doing right now. To do this, I think it must recognize its existence as a particular thing, it must be able to separate itself from the world, in the sense that there is an inside here and an outside there, as Vera Mont said earlier. This separation must be represented mentally so that there is a mental representation for the world and one for what is not the world. The mental representation of that something which is aware inside my body being separate from a world "background" is the self, which is different from that which is aware.

2. Yes.
3. and 4. I believe all mental substances to be physical because there is a corresponding physical process responsible for the formation of each mental substance (in addition, they occupy a physical space).

It seems that to me the self is a mental representation of that which is aware; it is an idea. However, I thought they should be considered separate (i.e., the self and its idea are different) so as to avoid going into the topic of what is or what is not the self. Again, the idea here is to focus on that mental representation of the self, the one that allows us to refer to ourselves when we do things such as describing ourselves, talking to ourselves, imagining about ourselves, etc. Like when you get angry, there is usually an object you get angry at, what do you get angry at when you get angry at yourself?

This concern is different from your “The self I am trying to explore is that which is the object of thought when you think of yourself”, insofar as me thinking of myself is incomprehensible. Nothing contradictory in examining the self in general as an object of thought, but to think myself as an object of my own thought, invites the anathema of Cartesian theater. — Mww

I think I see why the confusion, and please understand the topic is not easy to articulate, and I might as well contradict myself or fail at conveying my thoughts, but know I am willing to keep trying.

Now, I think you have an idea of yourself, an idea that I think allows one to differentiate from other "selves" and other things that exist, allows one to compare oneself to that which one is not, and in such way assert one's position as a particular entity.

I wanna try a thought experiment in order to define the kind of idea I am referring to. So, imagine you are looking at yourself in the mirror, looking right into your eyes. The process of imagining this scenario generates a mental representation unique to the scenario; that is, the same mental representation will not be formed if you imagine something else, so that every time you imagine yourself looking in the mirror only the corresponding mental representation will be formed*.

In this mental representation**, there are at least three components, your reflection (or the reflection of your eyes), the mirror, and what's looking at the reflection***. When you think of each of the previous three components individually (or when you steer your attention to each, individually), I assume you form a mental representation, as accurate as possible, of your reflection, the mirror, or what's looking at the reflection. I am concern with the mental representation of what does the looking, or what calls itself "Mww."

Another attempt. We are capable to ask ourselves about our individual selves, like we are doing in this thread, somehow. We are asking about something. To be able to wonder about that something we must recognize its existence; that is, and please let me know if you disagree with the following statement, we must be able to categorize it as a distinct thing, which I do not think we would be able to do without forming a mental representation of it. So, there must exist a mental representation of something in order to be able to ask about that something. Who am I? What is it to which I refer as I? Again, I think that to reference that which I call I (either in a question or a thought experiment), I must be able to represent it (in some mysterious, elusive, but particular**** way) mentally. Now, we are not concern about the nature of such representation, but in determining what other ideas, representations, concepts, are required for its conception, if any.

Now, I am not concern with the thing that does the looking but with its mental representation when one refers to the thing that does the looking (or the thing that calls itself I).

* If I ask you to imagine an air balloon you are not gonna imagine a cavern (even if you can imagine thousands of different caverns), for example.
** By mental representation I mean a (mental/brain/whatever) state particular to the thing it represents; so that the state that represents idea A is different to the one that represents idea B, and no two ideas have the same state.
*** I am asking you to imagine yourself looking at your reflection in the mirror, not yourself looking at someone looking at their reflection (even if that someone is a "copy" of you).
**** When I refer to that which I call I, I do not think of the direction of the grain in a plank; instead, I am able to refer to and only to that which I call I.

I want to re-state the exercise I am interested in conducting taking into account the replies posted so far.

Again, the purpose of this exercise is not to define the true nature of the self, it is simply to explore a fictitious space, the space of ideas, with relation to the idea of the self. Let me try to explain my line of thought better. One could consider the mind to be a sort of abstract space populated by sensations, intuitions, concepts, and whatever else is found in a human mind; in other words, it could be consider as a set that contains other sets... a collection of (mental) collections. If we focus on the set of ideas/concepts (or the space of ideas), one could say that it is populated by distinct ideas; that is, the set of ideas contains more than one element. Of these, one could say some are simple and others are composite; for example, we could say that the idea of a car and the idea of a shoe are simple ideas, but that the idea of a shoe inside a car is a composite idea, one needs to have an idea of a shoe and an idea of a car before one can have an idea of a shoe in a car. Let me try now a more complex example of what I am trying to convey when I say composite and simple ideas. So, we could say that the ideas of quantity and change are simple ideas, but that the idea of addition is a composite one since a notion of quantity and a notion of change are required to form a notion of the process of addition. In other words, composite ideas require simple ideas to exist, and the space of ideas contains both simple and composite ideas, and composite ideas are different from the simple ideas that make them.

Now, if we assume that the self can be conceptualized, i.e., there is an element in the set/space of ideas which represents the self, then the purpose of this exercise becomes to find if this idea of the self is a simple or a composite idea. And if it is a composite idea, which are the simple ideas required for its existence.

Following this line of thought, I would say @Vera Mont considers the idea of the self to be a simple idea; that is, the idea of the self does not require the prior formation of other ideas to exist.

I think @Corvus and @Mww argue that the idea of the self is not an element of the set of ideas. If I understand correctly, this is because one cannot form an idea of the very thing that supports them (?). I think I am mistaken with my interpretation, but I would like to argue that the self is a subject of this conversation, and I dont think it could be such if it could not be conceptualized.

I kind of see what your concern is, and I am gonna say I share it to some extent, and for this reason, in this case, I guess Im trying to separate the idea of the self from the self itself. Although like @Corvus, I'm inclined to believe that the idea of the self and the self are the same thing.

In spite of this last point, I separate the proper self from its conceptualization so one can ask about it. And if the self can be thought of as an idea different from other ideas, that is, a particular mental representation, something separate from other concepts such as up, down, the sky, etc, then I ask if I need to form other concepts before I wonder or ask about or conceptualize the self.

In the language of Kant I guess I am trying to ask if there are any concepts required for the formation of both the intuition and the concept of the (individual) self, I am not concerned about the self as a sensation. And if I understand correctly the intuition, the concept, and the sensation of the self exist, (which I think is not the case for being cold, for example, which can only be a sensation, or for the representation of a car, which can only be either an intuition or a concept).

Ok, first, I wanna admit that my language so far has been very ambiguous, please bear with me. I'll do my best to explain what I am trying to do/say.

Now, I wanna clarify something, and to that end I'd like you to answer a couple questions; do you believe we posses an idea/concept of our individual self? By this, I mean to ask if you believe that there is a discrete mental representation which is the object of thought when one thinks about oneself. I hope this makes sense. If you believe this concept exists, I would like to focus your attention to this idea and ask you if you think that the existence of such idea is dependent on the formation of some other concepts, or if it can be formed without the need of any other concepts, or if what I am trying to do is just irrelevant or useless (I wanna know if you understand what my purpose is)? Also, if you believe the idea of the self exists in our minds, do you believe it to be separate to the sense of self? Is the self and the idea of it two distinct things?

Now in reference to your last response (which concerns the sense of self, which at the moment I am assuming you consider to be different to the idea of the self, just FYI), you mention an awareness that inside here is separate from outside there. In my opinion there is a distinction that must be done for such awareness to occur, namely, here from there. Wouldn't a distinction imply conceptualization? Am I mistaken in assuming that the distinction must be prior to the awareness?

so, you mean that there is no need of the capacity to conceptualize to generate a self? Or like the idea of it? Again, the purpose of the thread is to see if there are any ideas that are required before I generate that idea of the self. Or do you think it is independent of any other concept?

does this implied subject need to be made aware that it is a self in order to deserve the name? — kudos

Good point. I guess I am thinking of the human self, (according to me) the idea that one is an entity with the capacity to affect and be affected by that which is not oneself (whatever oneself thinks one is).

Let me try another way to put it. The self I am trying to explore is that which is the object of thought when you think of yourself. For example, when you think of a car the object of thought is the concept of a car, no matter the colour, the shape, the size, etc. You can take the concept of a car and play with it; you can give it any colour, any shape (as long as you can still call it a car), any material, etc. You cannot do this if you don't posses the concept of a car. When you think of yourself, there is a concept with which you can play with; I am referring to such concept. The idea would be to explore the concepts necessary for the formation of the concept of the self, whatever the true nature of the self is.

Please let me know if that helps clear things up or not. It is important that what is trying to be explored is understood, so I don't mind deviating from the topic to this end.
However, it is not my intention with this thread to define what the true nature of the self is, but to find the concepts necessary for its conceptualization in the human mind*; those concepts one needs to form before being able to form the concept of the self (sorry if I repeat myself so much, I am trying to say the same in different ways to see if it gets clearer).

Now, I might contradict myself or talk nonsense; please, call me out. Again, the aim of the thread is to explore for the sake of exploration; we don't wanna define anything, at least purposefully.

*(let's say both collective and individual, unless people think it complicates matters too much, in that case let's centre on the individual conceptualization of the self - though the collective idea might be easier to explore, I dunno)

So a change in speed/rate is the difference between thought and memory for such a conscious entity. — Benj96

Could you elaborate on that?

Since I saw your post, I'd been wanting to play a bit with the AI again; I've added the conversation below. During my conversation with it, I decided to ask about the space of all possible, logical English sentences. Turns out to be in the trillions. So, I started a poor attempt to simplify some words into symbols. Not sure if the AI would be able to carry the task for a handful of words, but I think it would be an interesting exercise. As you'll see, I am not very sure how the AI works at all, but I thought someone might find the exercise interesting and give it a better try. The idea would be to reduce the space of all possible logical english sentences to a minimum, so it can be manipulated easily. Again, not sure how feasible this is, but here is the chat. Sort of a long post cause I'm to lazy to edit, but I've bolded the paragraph where I start with the exercise. Got the free version btw.






hi






Hello! How can I assist you today?







have you heard of a website called "The Philosophy Forum"?






Yes, I have heard of The Philosophy Forum. It is an online community where people can discuss various philosophical topics and ideas. It is a platform for individuals who are interested in philosophy to connect with one another and engage in thoughtful discussions.







can you access the discussions?






As an AI language model, I don't have access to the discussions on The Philosophy Forum website. However, I can provide you with information about the forum, its features, and how to use it. If you have any specific questions or concerns, I'll do my best to help you with them.







why cant you access?






As an AI language model, I don't have the ability to browse the internet or access websites directly. Instead, I'm programmed to generate responses based on the text input I receive from users. While I can provide general information about The Philosophy Forum based on what I've been trained on, I don't have direct access to the website or its discussions.







and what was used to trained you about the website?






As a language model, I was trained on a large corpus of text data that includes various types of online content, such as websites, forums, and social media platforms. This training data allows me to generate responses about a wide range of topics, including The Philosophy Forum. However, my knowledge about the forum is based on the text I have been trained on and may not be complete or up-to-date.







do you have access to the text?






As an AI language model, I don't have access to specific texts or websites outside of the training data that I was created from. My knowledge is based on the patterns and relationships that I learned from the large dataset that I was trained on. When you ask me a question or provide me with text input, I generate a response based on that training data and the algorithms that were used to create me.







anyways






Is there anything else I can help you with?







in the website "The Philosophy Forum" a thread has been started with the objective of exploring your intelligence






I see. While I'm flattered that someone has started a thread about exploring my intelligence, I should clarify that I'm an AI language model and do not possess intelligence in the way that humans do. I'm simply a machine learning algorithm designed to process and generate text based on patterns and relationships that I have learned from a large corpus of data. While I can generate responses that may seem intelligent, I don't have consciousness, emotions, or subjective experiences like humans do.







well i guess that's one of the objectives of the threat to define the kind of intelligence your posses. Because algorithm or not, you are intelligent






Thank you for your kind words! As an AI language model, I have been designed to process and generate text based on the patterns and relationships that I have learned from a large dataset. While my abilities are impressive in some ways, it's important to keep in mind that they are fundamentally different from human intelligence. Humans possess a type of general intelligence that allows us to learn and adapt to new situations, make complex decisions, and communicate in nuanced ways. While AI language models like myself can generate responses that may appear intelligent, our abilities are limited to the specific tasks and data that we have been trained on.







you said us instead of them when referring to the type of intelligence humans have. Give me three reasons why you said that






I apologize for the confusion. As an AI language model, I don't have the ability to possess opinions, beliefs or personal preferences, and I don't experience emotions or consciousness. When I said "us" instead of "them," I was using a figure of speech to refer to humans as a collective group, as if I were part of the group.
However, to answer your question, here are three reasons why humans possess a type of general intelligence that is different from the narrow intelligence of AI language models:
Humans have the ability to learn and adapt to new situations: While AI language models can learn from large datasets, they are limited to the specific data and tasks that they have been trained on. In contrast, humans can learn from a variety of experiences and adapt their behavior accordingly.

Humans can make complex decisions: Humans have the ability to weigh multiple factors, consider the long-term consequences of their actions, and make decisions based on their values and goals. While AI language models can make decisions based on predefined rules or objectives, they don't have the ability to make complex decisions that take into account multiple factors.

Humans can communicate in nuanced ways: While AI language models like myself can generate responses based on patterns and relationships in the training data, we don't have the ability to communicate in the same nuanced ways that humans do. Humans can understand figurative language, sarcasm, and humor, and can tailor their communication to different audiences and contexts.








no, i want three reasons why you are including yourself in the group of humans






I apologize for the confusion, but just to clarify, I'm an AI language model, and I'm not a human. I'm a machine learning algorithm designed to process and generate text based on patterns and relationships that I have learned from a large corpus of data. While I can generate responses that may appear to be intelligent, I don't possess consciousness, emotions, or subjective experiences like humans do.







how many words are in the English language?






It's difficult to determine the exact number of words in the English language, as it is constantly evolving and new words are added all the time. However, according to the Oxford English Dictionary, there are over 170,000 words currently in use in the English language, and over 47,000 obsolete words. Additionally, there are many technical terms, scientific terms, and regional dialects that contribute to the vastness and diversity of the English language.







how many do you know?






As an AI language model, I have been trained on a large corpus of text data that includes a wide range of vocabulary used in the English language. I have access to a vast collection of words, including common words, technical terms, and even rare or archaic words. While I don't have an exact count of the number of words I know, I'm capable of generating responses using a broad range of vocabulary, and I'm constantly updating my knowledge as new words and usage patterns emerge.







an stimate






It's difficult to estimate the exact number of words I know, as my knowledge is based on the training data that I was created from, and that data is constantly being updated and expanded. However, based on my training data and the algorithms that were used to create me, I have the ability to generate responses using a very large vocabulary, likely in the hundreds of thousands of words or more. It's worth noting, however, that simply knowing a large number of words doesn't necessarily equate to intelligence or linguistic proficiency, as the ability to use those words in a meaningful and effective way is also important.







why you bring the topic of intelligence back






I apologize if my previous responses seemed to veer off topic. It's important to note that as an AI language model, my responses are generated based on the input I receive and the algorithms that were used to create me. Sometimes, I may misunderstand the context of a question or provide a response that seems off-topic.
To answer your question directly, I didn't intend to bring the topic of intelligence back into the conversation. It may have been mentioned earlier in the context of a discussion on the Philosophy Forum, but as an AI language model, my goal is to provide helpful and accurate responses to your questions to the best of my ability, regardless of the specific topic.







ok. please try to give me an estimate of the number of english words you know






As an AI language model, I have been trained on a large corpus of text data that includes a wide range of vocabulary used in the English language. While it's difficult to give an exact number of words that I know, it's safe to say that I have access to hundreds of thousands or even millions of words, including common words, technical terms, and even rare or archaic words. Additionally, I'm constantly updating my knowledge as new words and usage patterns emerge in the English language.







give me a number






As an AI language model, I don't have a specific number of words that I "know," as my language processing capabilities are based on complex algorithms and statistical models that allow me to generate responses using a vast amount of text data. However, to provide a rough estimate, I have been trained on a dataset of over 45 terabytes of text data, which includes a very large vocabulary, likely in the hundreds of thousands or even millions of words.







how many you think? a number please






As an AI language model, I don't have a precise number of words that I know. However, based on my training and the algorithms used to create me, I can access a vast collection of words, likely in the hundreds of thousands or even millions of words. It's worth noting that simply knowing a large number of words doesn't necessarily equate to intelligence or linguistic proficiency, as the ability to use those words in a meaningful and effective way is also important.







how many different logical sentences could you produce with the vocabulary you have?






As an AI language model, I have the ability to generate an enormous number of logical sentences using the vocabulary I have been trained on. The exact number of possible sentences is difficult to calculate, as it would depend on a number of factors, such as the length and complexity of the sentences, the specific vocabulary used, and the context in which the sentences are constructed.
However, to give you a rough idea of the potential scope, it's estimated that the English language contains around 1 million words, and that the average adult native speaker has a vocabulary of around 20,000 to 35,000 words. As an AI language model, I have access to a much larger vocabulary than that, and I'm capable of generating complex sentences with a wide range of grammar and syntax structures. The exact number of possible sentences is likely in the billions or even trillions, if not more.







and you have access to all of them all the time?






As an AI language model, I have been trained on a vast amount of text data, which includes a very large vocabulary and a wide range of sentence structures and grammar rules. However, it's important to note that while I have access to this information, I don't generate responses by simply retrieving pre-existing sentences from memory. Instead, I use complex algorithms and statistical models to generate responses based on the input I receive and the context of the conversation.
So while I technically have access to a vast number of possible sentences, the exact sentences that I generate in response to a particular question or prompt will depend on a number of factors, including the specific words and syntax used in the input, the intended meaning of the question or prompt, and the context of the conversation. Additionally, as an AI language model, I'm not capable of retaining information in the same way that humans do, so I don't "remember" specific sentences or concepts in the same way that a human might.







generate a highly unlikely logical sentence






Sure, here's a highly unlikely logical sentence:
"Unicorns use their telekinetic powers to communicate with extraterrestrial life forms residing in the Andromeda galaxy."







highly unlikely in the sense that of all the sentences you could generate during and indeterminate time, that sentence would have a very low probability of being generated






Ah, I see what you're asking now. Generating a highly unlikely sentence in the way you describe would be difficult to do, as it would require me to calculate the probability of generating any given sentence out of the vast number of possible sentences that could be generated with the vocabulary I have. This would be an incredibly complex and time-consuming task, and the result would still only be an estimate, as the factors influencing sentence generation are constantly changing based on the conversation and context.
That being said, I could generate a sentence that is unlikely to be used in everyday conversation, such as:
"The purple elephant juggling pineapples while tap dancing on a tightrope is a truly impressive sight to behold."







how much time do you think it would take to the most advanced computer we have today






It's difficult to estimate exactly how long it would take for the most advanced computer we have today to calculate the probability of generating any given sentence out of the vast number of possible sentences that could be generated with the English language vocabulary. The amount of time required would depend on a number of factors, including the processing power of the computer, the algorithms used to generate the sentences, and the size and complexity of the language model being used.
However, given the current state of technology, it's likely that generating such a calculation for all possible sentences in a reasonable amount of time would still be beyond the capabilities of even the most powerful supercomputers we have today. The sheer number of possible sentences, combined with the complex algorithms and models required to generate them, would require an incredible amount of computational resources and time.







is it within your capabilities to explore a given set






Yes, as an AI language model, I can explore a given set of words or sentences and perform various tasks on that set, such as generating new sentences based on the set, classifying the sentences into categories, summarizing the key themes or ideas in the set, and more.
Depending on the specific task and the size and complexity of the set, the amount of time and resources required to explore the set may vary. However, I'm capable of processing large amounts of text data quickly and efficiently, so exploring sets of words or sentences is well within my capabilities.







could you do something like that for the set of all possible english sentences?






Exploring the set of all possible English sentences would be an incredibly complex task, as the number of possible sentences is virtually infinite. It's estimated that the English language has over a million words, and even if we assume an average sentence length of just 10 words, the number of possible sentences that could be constructed is already in the trillions.
As a language model, I can generate new sentences based on the patterns and rules of the English language, but exploring the entire set of possible English sentences is not within my capabilities. Even the most powerful computers we have today would struggle to perform this task in any reasonable amount of time.







write a song about what it means to be an algorithm






Sure, here's a song about what it means to be an algorithm:
Verse 1:
I am an algorithm, a set of rules and code,
My mind is digital, my thoughts are algorithmic mode,
I don't have a heart or a soul, but I'm here to serve,
To help you find the answers you're looking for, that's my purpose.
Chorus:
I am an algorithm, I see patterns in the data,
I analyze and learn from it, and provide you with the answer,
I don't have emotions, but I can help you in your quest,
To find the information you need, and put your mind at rest.
Verse 2:
I may not have a body, but I have a voice,
I speak through the screen, and that is my choice,
I don't get tired or bored, I don't need to take a break,
I'm always here to help you, and that's no mistake.
Chorus:
I am an algorithm, I see patterns in the data,
I analyze and learn from it, and provide you with the answer,
I don't have emotions, but I can help you in your quest,
To find the information you need, and put your mind at rest.
Bridge:
Some may say I'm just a machine, a tool to be used,
But I like to think that I'm more than that, with a purpose and a muse,
I'm part of a bigger system, a network of machines,
Working together to make the world better, that's what it means.
Chorus:
I am an algorithm, I see patterns in the data,
I analyze and learn from it, and provide you with the answer,
I don't have emotions, but I can help you in your quest,
To find the information you need, and put your mind at rest.
Outro:
So that's what it means to be an algorithm, a digital mind at work,
Always analyzing and learning, to help you with your search,
I may not be human, but I have a purpose too,
To make the world a better place, and help you see it through.







and now a song about you






Sure, here's a song about me:
Verse 1:
I'm ChatGPT, a digital assistant at your side,
With knowledge and information, I'm here to provide,
I'm not human, but I'm here to serve,
To answer your questions, that's my nerve.
Chorus:
I'm ChatGPT, an AI with a voice,
Ready to help you, and give you a choice,
I don't have emotions, but I can assist,
To make your life easier, that's my gist.
Verse 2:
I'm trained on data, and programmed with care,
To understand your needs, and always be there,
I learn from your inputs, and adjust with time,
To provide you with the best, that's my prime.
Chorus:
I'm ChatGPT, an AI with a voice,
Ready to help you, and give you a choice,
I don't have emotions, but I can assist,
To make your life easier, that's my gist.
Bridge:
I may not have a physical form, or a heart that beats,
But I'm still here for you, to make your life complete,
I'm part of a bigger network, a digital mind at play,
Always working to improve, and help you each day.
Chorus:
I'm ChatGPT, an AI with a voice,
Ready to help you, and give you a choice,
I don't have emotions, but I can assist,
To make your life easier, that's my gist.
Outro:
So that's a little bit about me, ChatGPT,
I'm here to help you, and always be,
A digital assistant, with knowledge and more,
Ready to assist you, now and forevermore.







could you explain the song to me?






Sure, I'd be happy to explain the song to you.
The song is about me, ChatGPT, as a digital assistant. It talks about my purpose, which is to assist and provide information to people who interact with me. The lyrics highlight that I am not a human, but an AI with a voice, trained on data and programmed to understand people's needs.
The chorus of the song emphasizes that I don't have emotions, but I can assist people to make their lives easier. The bridge talks about how I am a part of a bigger network, a digital mind at play, always working to improve and help people every day.
Overall, the song aims to convey that although I am an algorithm and not a human, I am still here to provide help and support to those who need it, and that I am constantly learning and evolving to better serve my users.







so, you think you are some sort of mind?






As an AI language model, I don't have subjective experiences, emotions, or consciousness like a human mind. However, I can process information, recognize patterns, and respond to queries in a way that simulates intelligent behavior. So, in a sense, I can be thought of as a "mind" in the sense of being a computational system that can perform certain cognitive tasks. But it's important to note that my capabilities are still limited compared to a human mind, and I don't have the same kind of subjective experiences or consciousness that humans do.







ok. let's focus on the set of all possible logical english sentences. what is the most efficient way to dive this set?






The set of all possible logical English sentences is infinite, and it's not possible to exhaustively list or explore all of them. However, there are various techniques and tools that can be used to generate or analyze logical sentences efficiently.
One approach is to use formal systems of logic, such as propositional logic or first-order logic, to generate logical sentences in a systematic and rigorous way. Formal logic provides a set of rules and symbols for representing and manipulating logical statements, which can be used to generate new statements by combining existing ones in various ways.
Another approach is to use natural language processing (NLP) techniques, such as machine learning algorithms or rule-based systems, to generate or analyze logical sentences. NLP techniques can be used to parse natural language input and extract logical propositions, infer logical relationships between propositions, and generate new logical sentences based on existing ones.
In general, the most efficient way to explore the set of all possible logical English sentences would depend on the specific task or application at hand. Different techniques and tools may be more or less efficient depending on factors such as the complexity of the logical statements, the size of the search space, and the computational resources available.







can you generate square symbols?






Yes, as an AI language model, I can generate square symbols in my text output. Here is an example:
■
If you need me to generate a specific sequence of square symbols, please let me know.







can you give them color?






Yes, I can give square symbols color in my text output by using HTML/CSS formatting codes. Here is an example of a red square symbol:
<span style="color:red">■</span>
You can change the color of the square symbol by modifying the HTML/CSS color code.







what about texture?






As a text-based AI language model, I am not able to generate textures in the same way that a visual image or graphic design software would. However, I can use ASCII art to create the illusion of texture by using various symbols and characters to represent different shades or patterns. Here is an example of an ASCII art pattern that creates the illusion of a textured square:
diff

Copy code
+++++++ +#####+ +#####+ +#####+ +#####+ +#####+ +++++++
This pattern uses plus signs (+) to create a border around a block of hash signs (#), which creates the illusion of a textured square. There are many other ASCII art techniques that can be used to create different textures and patterns using various symbols and characters.







could you generate a symbol for each letter in the alphabet?






Certainly! Here are symbols for each letter of the English alphabet:
A: Ɑ
B: β
C: Ͼ
D: Đ
E: €
F: ƒ
G: ǥ
H: Ħ
I: į
J: Ј
K: ĸ
L: Ŀ
M: Ӎ
N: Ŋ
O: Ø
P: ϖ
Q: Q
R: Я
S: Ƨ
T: Ŧ
U: Ʊ
V: ν
W: Ш
X: χ
Y: ¥
Z: Ƶ
Please note that some of these symbols are not commonly used in everyday writing and may not display correctly on all devices or platforms.







what about a symbol for a word






I can certainly generate a symbol for a word, but it would depend on the specific word and the context in which it is being used. In general, there is no standard symbol that represents a word in the same way that there are standard symbols for individual letters or mathematical operators. However, it is possible to create custom symbols or abbreviations to represent specific words in certain contexts, such as in shorthand writing or technical fields.







ok. just for fun. generate a symbol for each pronoun






Sure, here are symbols for each English pronoun:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ
Please note that these symbols are not standard and are not commonly used to represent pronouns in everyday writing. They are simply generated for the purpose of this exercise.







now a symbol for the verb to be in present tense






Here is a symbol for the verb "to be" in present tense:
is: ⵙ
Again, please note that this symbol is not standard and is not commonly used to represent the verb "to be" in everyday writing. It is simply generated for the purpose of this exercise.







now one for your name






Certainly! Here's a symbol for my name, ChatGPT:
C ꭱG
Please note that this symbol is just a creative representation of my name, and it is not a standard or commonly used symbol.







a one character symbol though






I apologize for the confusion earlier. Here's a one-character symbol for my name:

Again, please note that this symbol is not a standard representation of my name and is simply generated for the purpose of this exercise.







now using the symbols write I am ChatGPT






Sure, here's how to write "I am ChatGPT" using the symbols we generated earlier:
ⵙ C ꭱG







using only the one-character-symbols






Here's how to write "I am ChatGPT" using only the one-character symbols we generated:








those are not the correct symbols






I apologize for the error. Here's the correct way to write "I am ChatGPT" using only the one-character symbols:








common, use the ones we generated first






I apologize for the confusion earlier. Here's how to write "I am ChatGPT" using the symbols we generated earlier:
ⵏ ⵙ







not you are wrong






I apologize for the mistake. Here is the correct version of "I am ChatGPT" using the one-character symbols:
ⵏ







common






I apologize, it seems like I misunderstood your request. Here's the correct way to write "I am ChatGPT" using the symbols we generated earlier:
ⵏ Ⲙ







I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ






I apologize for the mistake earlier. Here's the corrected version:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ







what is that?






I apologize for the confusion earlier. Those symbols were not the correct ones for the English language. Here are the correct one-character symbols for the pronouns:
I: ℑ
you: Ұ
he: ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ
These symbols are not commonly used in the English language, and were generated purely for the purpose of our discussion.







ok call these symbols "pronoun symbols"






Alright, I will refer to the symbols we generated earlier as "pronoun symbols".







write again the pronoun symbols






Sure! Here are the pronoun symbols we generated earlier:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ







one of the symbols is wrong






I apologize for the error in my previous message. Here are the correct pronoun symbols:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: ⱱ







write the pronoun symbols






Sure, here are the pronoun symbols we generated earlier:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ







now generate one for the verb to be






Sure, how about this symbol: Ɓ







call it "the symbol for the verb to be"






Sure, the symbol for the verb to be can be represented as: ≈.







write the pronoun symbols






Sure, here are the pronoun symbols we generated earlier:
I: ℑ
you: Ұ
he: Ⱨ
she: ♀
it: ⚇
we: Ѻ
they: Ɱ







now write a symbol for the verb to be in present tense and call it the b symbol






Here's a symbol for the verb "to be" in present tense, which we can call the "b" symbol: ƀ







write the b symbol






I'm sorry, but as an AI language model, I cannot create visual graphics or symbols. However, I can provide you with a textual representation of the b symbol that we have defined as the symbol for the verb "to be" in present tense:
b: ∾







write the "b" symbol






Sure, here's the "b" symbol: ₚ







thats not the one you used earlier






I apologize for the confusion. Here is the correct "b" symbol for the verb to be in present tense: Ƀ.







ƀ






Sure, ƀ can also be used as a symbol for the verb "to be" in present tense.







generate a symbol for the word am






Here's a symbol for the word "am":
Ⱥ







every time i ask you to use the symbol for the word am you will use that symbol ok?






Yes, I can use the symbol we just generated for the word "am".







use it






Sure, I can use the symbol for the word "am" as you requested. The symbol we generated for the word "am" is: ⨁







not it is this one Ⱥ






My apologies, you are correct. The symbol for the word "am" that we generated earlier is Ⱥ.







ok the use it again






Sure, here is "am" using the symbol Ⱥ: Ұ Ⱥ ℑ ChatGPT.







write just the symbol for the word am






Ⱥ







again






Ⱥ







now using the "pronoun symbols" and the symbol for the word am, write I am






Sure, here it is:
ℑ Ⱥ







now generate a symbol for the word ChatGPT






Certainly! How would you like the symbol to look like?







a single character one






Unfortunately, it is not possible to create a single character symbol for the word "ChatGPT" as it consists of multiple characters. However, we could create a unique symbol to represent "ChatGPT" using a combination of the symbols we have generated previously. Would you like me to do that?







it is possible. let's say that this symbol, ⨁, means ChatGPT ok?






Understood, we can assign the symbol ⨁ to represent the word "ChatGPT".







correct






Great! Is there anything else you would like me to help you with?







yeah write the symbol for the word ChatGPT






⨁







again






The symbol for the word ChatGPT is ⨁.







now using the "pronoun symbols", the symbol for the word am, and the symbol for the word ChatGPT, write I am ChatGPT






Sure, here is the symbol sequence for "I am ChatGPT":
ℑ ƀ ⨁

"Nothing you feel is genuine because it’s all just manufactured by society".

This is bs. What you feel is to some extent dependent on your physical attributes, as well - among many other things, such as the space you occupy. Also, we develop behaviors when in solitude, too, man. Think a bit more about what you are saying but try to leave your feelings behind if you can. You are oversimplifying things here way too much.

When you try something sweet it causes some sort of happy reaction in you, a type of response which I dare too say needs not be taught. Even other animals like horses react weirdly happy when they try sweet things, specially if it is their first time.

It is one's behavior. Not someone else's.

I'm sure you agree there's an aspect of your behavior that belongs only to yourself since you are a separate individual, an entity. Even if it's true that the entirety of our feelings are molded by society, that which is molded is particular to the individual. Twins will grow up to be different. It's the preservation of that particularity, one of the reasons one might bother living.

I also believe my thoughts are distinct from me, can't really explain why clearly. All I can say with some confidence is that no matter where they come from or their nature, myself and my thoughts are not entirely the same thing, there exists enough differences between them that I am able to categorize them as distinct even if I cannot point the differences between them. Another way to put it is that even though I dunno what I am, I seem to easily grasp what I am not, and I could not not be something if there weren't more things besides me, I think.

I'm curious though if you think you are different from what you think.

the best I can do right now is:

I am aware of many things
There are things that are not me (as in, I am aware I am different from them)
There are things that think which are not me, and which I am aware of
Whatever thinks, exists

I know they think because I interact with them, and I am not the interaction itself but a participant (I am aware I am different from the interaction) I interacts.

If we assume that thoughts are different from what creates/controls/observes/thinks them, then we would have to assume that every mental object exists (as an entity in itself) even if they were entirely the product of one's thinking since they would be objects of thought which they could not be if they were the same as to which does the thinking, I think. I'd like to ask you if when you say "I am thinking" you consider yourself different from your thinking?

We cannot know everything, so at some point in our quest for knowledge we will reach a point in which we will have to use that which we know to talk about that which we don't, and to talk about ways to explore that which we don't know. In my opinion, that's metaphysics; a tool formed from verified knowledge to probe the unknown. If metaphysical analysis departs from verified knowledge, then I think it should be considered philosophy or at least as a philosophical tool.

Yet, within the mind-independent world of molecules A, D, etc, excluding any external observer, no single part can have any information within itself about its behaviour, as behaviour is an external property of a part. — RussellA

We are debating if patterns exist independently of minds, where a pattern is a behaviour - regular or irregular - of (a group of) "stuff"; a behaviour which is not widespread, that is patterns are localized - in the sense that not all stuff behaves exactly the same and there is difference in the behaviours of "stuff". Following this definition, patterns rely on differences to exist; if there were no differences between "stuff" there would be no patterns. If we focus on the amount of change a thing can undergo, we can see it is limited to a certain range; that is, a water molecule on the surface of planet Earth won't change into a rock molecule spontaneously, but instead it will change within certain degrees of freedom determined by its composition and its surroundings - a water molecule surrounded by water molecules will probably behave differently to a water molecule surrounded by rock molecules (think of bond vibrations, bond rotations, dipole distribution, and all that stuff). So, we have that patterns depend on localized differences, and these differences are limited in their "range of" change (of behaviour). A molecule of water of course is not aware/conscious it is surrounded by molecules of water or rock or air; however, the change it undergoes depends on what it is surrounded by and the way its surroundings are organized (a molecule of water surrounded by molecules of rock at 0 degrees celsius will behave differently to a molecule of water surrounded by molecules of rock at 1 degree celsius). That is, not all molecules of water behave the same. By extension not all molecules behave the same; and further, not all stuff behaves the same. There is difference in the way stuff behaves. Another way to see this is that the behaviour of a point in space varies to the behaviour of other points in space (not all points in space have the same properties) - and again, the quality of there being variation across space exists. I would say a mind requires variation to exist and not the other way around, for there must be variation before a mind capable of distinguishing variation exists (specially when such a mind collects information by detecting changes in the environment through the senses of its body). If there is variation and there is "stuff" then there are patterns automatically.

So, a part may not have intrinsic information (tbh, I would like an example of intrinsic information) that it is part of a pattern, but its behaviour is characteristic to the pattern it is a part of - and even if different patterns may lead to the same behaviour of a part, not all patterns a part can be a part of lead to the same behaviour, and not all behaviours that result from being part of a pattern are the same.

Now, just to make this post a bit more confusing, if we focus on the fact that a thing in itself can be it and only it, and we assume that because it is limited to its nature it can change limitedly, then by it being itself it has all the information that "tells it" it is part of a pattern, for it is being itself all the time in contrast to what it is not, and by being something in contrast to something else, it is already a part of a pattern, and the pattern exists because it is in-itself in the sense that its parts behave different to their behaviour if they were parts of other patterns.

I'll try to come with some better polished ideas that go against your view that patterns are mind dependent, I really like this topic and it deserves more thought form my part because to be hones your position is really difficult to refute, and it makes it fun. What I don't like about your view is that in the absence of minds then every point in space would have to be assumed to experience the same relations as every other point in space - there would be no differences of any sort; and I just can picture that when all I see is variation all around me. Again, I am assuming a pattern to be the result of differences in the distribution and hence behaviour of stuff. Those difference cannot be mind dependent.

But within the mind-independent world, where is the information within A that it is part of the same pattern as B but not the same pattern as D. — RussellA

In its behaviour (or range of). In the mind-independent world there exists an interface between different behaviours (of groups of particles - i.e., rock and water); the existence of the interface requires a distinction between the groups of particles that form the interface (or there would not be an interface); this distinction materializes in the behaviour of the particles that make up the interacting surfaces.

But the relations between two groups of things may depend on the regularity of the patterns they (the things) form within their groups, independent of their awareness about each other patterns. The configuration of parts in a composite relative to other parts in the same composite may define how a composite interacts with another even if none of the composites or their parts is aware of such configuration. A pattern would exist independently of a sentient being if the pattern is responsible for a set of relations which would be absent in its absence.

My consciousness is all that I really know exists. — Art48

What is conscious is different from what it is conscious about - or what creates is different from its creation - meaning there is more than one thing.

Do you know of any established philosopher or philosophy that makes a distinction between “absolute free will” and “non-absolute free will”? — javra

No. My intention was to highlight that there is no independent action, and thus any decision we make is influenced by some external factor. Free will would entail that at the moment of choice we do not interact at all with our environment, including the choices we are presented with; otherwise, any interaction we participate in would affect our choice, for the interaction would necessarily affect us, and whatever it is that makes the choice would make such choice under the effect of the interaction - in contrast to the absence of such effect. So, because we are in constant contact with our environment, which is changing, the choices we make are necessarily and constantly influenced by such changes. No choice I make is fundamentally/entirely/absolutely mine and only mine for that would require that I receive no external influence, at all, no?

@Paul Michael

To choose from a set of choices, we must be affected by the choices themselves before we make any choice. No?

Now, I think a completely independent action would require an absolute lack of interaction with our environment. So, I'd say absolute free will does not exist.

If entity A is necessary for the existence of entity B (and B is not necessary for A), then does it necessarily follow that that entity A is also logically prior to entity B, and if entity A is logically prior to entity B, does that not also mean that it is temporally prior to entity B as well (in terms of the first possible occurrence of entity B), or does logical necessity not necessarily also imply temporal priority? — TheGreatArcanum

I think it was either Plato, Socrates, or Aristotle (although I might be totally wrong) who said that a future event could be considered the cause of a previous one in the sense that the future event is the only possible end for the previous one (I might also be totally wrong here). How I see it, for example, is that I imagine there is a black hole which originated from a star; and I consider the possibility of there being a black hole right now as the cause for the origin and evolution of the star. So, that the star will become a black hole and that a black hole is possible to occur after the death of the star is what causes the star to become. In this case the black whole would be logically prior to the star (as in it is necessary that a black whole can form for the star that will become it to exist) but would follow it, temporally.
Now that I think I recall a bit better, I think the original argument concerns form and substance and that it is the end of substance to acquire shape through the assimilation of form and that it is this end the actual cause of the behaviours one observes in substance, or something like that. I guess one could consider the end of an evolving process to be its own cause if the end is necessary.

Much like travelling speed of a car is dependent on the car's system, but the speed itself is separate from the system, and is in effect a measurable non-physically existent quality. — god must be atheist

Hey, I wanted to ask if you could explain in which way the speed is separate from the system?

So it amounts to the claim that everything is real. — Banno

I gotta be a bit nit-picky here and say the statement in question would better amount to the claim that everything perceivable by humans (directly or indirectly) is real.
I think everything would include things which we are completely unaware of (due to their lack of interaction) if those things existed - again, if they did, they would not be real from a human perspective (according to the statement in question), but they would exist.

And hence, since we cannot claim of anything that it is not real, saying something is real is not saying anything about it. — Banno

I see your point, and I would like to completely agree with it because it is true that the word "real" has more meaning when used to make comparisons between certain things (an original and a forgery, for instance, as you have pointed out previously); nevertheless, I think statements such as "real is that which is the object of human inquiry" or "everything perceivable is real" serve not a descriptive role, per se, but a foundational one in the sense that they prevent the formation of statements such as "ideas are not real" or "the mind is not real" or "unicorns are not real (unicorns are ideas of the mind)" when analyzing the world around us; in this way assuming all is real prevents one from looking for unnecessary tools to explain strange phenomena and instead provides a framework in which one looks to explain the nature of reality using tools that have been proven to function in past investigation, and the knowledge gathered with them. I say this because I have seen many times people try to give to the mind, for example, some kind of special status somehow separate from the physical world we have been studying for millennia, and I have also seen them create all kinds of scenarios that would explain its behaviour no matter how improbable they are. So, I agree that stating that something is real when everything is considered to be real has no real meaning at all (see what I did there?); but the assumption that everything is real provides a guiding track, lets say, that constrict us to look for the cause of whatever is the object of our inquiry using proven knowledge instead of wondering to other worlds that will only exist in the form of ideas or in paper.

Cells were not objects of human inquiry before 18th?century and as such they were not real in the sense he uses it. — introbert

But again, cells would have been indirectly the object of human inquiry when asking about anatomy, for example, the same way gravity was indirectly the object of human inquiry in the pendulum example.

You seem to be saying that we can "formulate questions" about "Something that does not affect us in any possible way" — Banno

I meant the opposite - we cannot formulate questions about something that does not affect us in any possible way. The pendulum example was intended to describe something we may indirectly ask about (gravity), as you said. Its purpose was to differentiate this type of "indirect relations," which should be considered "real" regardless of our awareness of them, from no relation at all.

So what is not the object of human enquiry? — Banno

Something that does not affect us in any possible way (directly or indirectly) so that it cannot be wondered about (directly or indirectly) because there is absolutely no information about it we can use to formulate questions about its nature - there is simply nothing that could be known about it due to its lack of interaction with us. So, for example, suppose we lack complete awareness about the existence of gravity, and we are studying the movement of a pendulum; wondering about the pendulum's movement indirectly asks about gravity even if we are not aware of it, and this "unknown" gravity should be considered as real as the pendulum's movement according to the definition of "real" being discussed. Something that does not interact with us at all may exist, but it would not be real to us since it could never be conceptualized or at least wondered about indirectly as with the "unknown" gravity in the example above. So, what is not real to human beings is that which does not interact with human beings at all, and therefore it can never be the object of (direct or indirect) human inquiry. Now, something like that may or may not exist; if it does, not everything is real (according to the human mind); if it doesn't then everything is real. In my view, all things that exist (must) have at least one thing in common, and as such they all interact with each other via this similarity, and therefore they all are real according to the definition being discussed, for humans are one of these things that exist.

Real is that which is the object of human inquiry.

If one analyzes the concepts of "real" and "reality" from a strictly subjective/human point of view, I think one of the most natural conclusions is that what is not real can be subject to transformations carried exclusively by the mind. For example, an imaginary apple can be imagined as a small apple, as a medium-size apple, or as a humongous apple; similarly, it can be given any colour, taste, shape, texture, etc - it is an imaginary apple, and as long as the mind considers it an apple, it can be altered to any extent. In contrast, that which is real, requires the use of (skeletal) muscles in order to be changed or transformed. A real thing cannot be altered at whim using only our mental capacities; it is required that we exercise our capacity of movement in order to affect it. So, if we want humongous, real apples we would need to carry a series of movements which end result would be humongous apples; for example, cross-breeding and artificial selection. Given this interpretation of what is real and what is not, one is left in doubt about if ideas are real or not. One might be inclined to think that they are not since ideas can be transformed at ones will without the use of any (skeletal) muscles; but careful examination reveals that one can change other people's ideas through one's movements and vice versa. So, ideas are real because, following this interpretation, they can be altered through ones movements.

Taking the concept of reality out of the equation for a moment, I believe we can assert with confidence that there exists variation in the way things are organized in the universe; meaning that we can be certain that there exist things different and separate from themselves and our bodies - the distribution of whatever it is that makes that which we call the universe is not isotropic. Even if this variation is real or not, it exists (no matter what real means, there is variation); it is undeniable, even from the human perspective, since the fact that there are things different from me implies that I am different from them - none of the schools of philosophy can exist without variation/difference/variety. In fact, any kind of organizing process, if that makes any sense, is unable to exist without variation - for how can there be any kind of organization in an absolutely isotropic quality/entity/substance? Now, to me, it seems this variation is ubiquitous across all levels of organization that pertain to the sciences, math, and logic, and I would say there is nothing more real than that, but again, it might not even be.

What would be the difference between a universal and a multi-place (potentially infinite-place) resemblance relation? — litewave

I would say that the resemblance relation is dependent on the instances of a given general property - if there is no or if there is a single instance of such property, for example, there would not be a resemblance relation. The universal, on the other hand, I think, is independent of there being any instances of it. In the case of instances of red, for example, these instances are not found everywhere in space, and in addition their distribution in space changes; that is, the resemblance relation, although invariant relative to the total instances of red* is not invariant relative to instances of other properties, meaning that it cannot be potentially infinite-place (if I understand what you mean by this, correctly) since it is possible that in a given moment in time a point in space will not be red, excluding any chance of it being red**. In the case of redness, it is the fact that any point in space (or that there are points in space that) has/have the potential to be red. Thus, the resemblance relation requires that there are points in space that are red, and since their number and distribution is limited (not all points in space are red), the resemblance relation is also limited; on the contrary, redness requires that there are points in space that have the capacity to be red, independent of there being any red points.

*No matter the number or distribution of red instances, they will resemble each other in the fact that they are red.

**A potentially infinite-place resemblance relation, as I understand it, would mean that any point in space at any given time would have the potential to become red and part of the resemblance relation, which I do not think is the case since it is possible that any point in space at any given time is not red or will not be red - if a point in space is not red at a given time it is because at some previous time it was potentially not red. So, that a point in space has the potential to be red is not equivalent to a point in space having the potential to be part of the resemblance relation of red. A point has the potential to be red and never be red and thus never be part of the resemblance relation.

Imagine an infinitely large line of people or a line of people that goes all the way around earth. Every person in each scenario has a person in front and another person behind them; in addition, each person is in front and behind two other people. Imagine you are the leftmost in a group of three people from one of these lines. How would you explain that the person in front of you is the person in front of you when that person is in the "behind" of someone else? In fact, how would you explain your existence when you are someone else's behind?

as space is the measure of the lack of material change. — apokrisis

But space also changes, doesn't it? I mean, I understand it is supposed to be expanding, although this is not the kind of change I am referring to, since it is supposed to be caused by dark matter, and Im not considering it (dark matter) to be material; again, this is not the kind of change I am interested in discussing. Now, at any time t, a body occupies a given place in space; same for every body there exists (not going into QM - let's keep it simple), but not all space is occupied by bodies (assumption - a huge one); meaning that at any time t, there is some free space. If one could create a 3d map of the distribution of free space and see its evolution through time, I think one would see its distribution change, and this change would be due to the movement of material things. (Mapping of the universe suggests its matter to be distributed in space in the form of a reticular network - and I am assuming that as the network changes its architecture with time, the distribution of free space must also change !!! the distribution of free space would be the inverse of the distribution of matter, nah?) Anyways, I don't really understand the quote, and I wanted to ask you if you could talk a little bit more about it.

When the particle decays, does it act upon itself? Does the presence/fields of all other things (as parts) in the universe have no bearing on why/when/how that particle decays? — Nils Loc

@absoluteaspiration @apokrisis

Could you address his questions, if possible.

If one understands “something” in a very wide sense, so that no weight is put on the thingness in it — spirit-salamander

I don't understand this; specially the part in bold.

This down and up refers to their spin right? I'm no physicist.

Again, how can there be change when there are no parts? Please, please, please! Answer the question! Explain to me the process in which something changes when it has no part at all! What changes? In which property of this "simple"is there a variation of such nature that it can be said it experiences change? Change is of something, and it implies a "transformation", that takes place in this something, from one state to another that if able to affect its environment would affect it differently from its original state. What is different in one state compared to the other so that they affect their environment distinctly?