雙語暢銷書《艾倫圖靈傳》第9章:退隱山林(47)
This process could follow the normal teaching of a child. Things would be pointed out and named, etc.
Again I do not know what the right answer is, but I think both approaches should be tried.
我不知道哪種方案更好，我認爲兩種方案都值得一試。But this was not where he placed his own bets.
但是很顯然，他個人的賭注，並不押在後一種方案上。
Later he went as far as to say: I certainly hope and believe that no great efforts will be put into making machines with the most distinctively human, but non-intellectual characteristics, such as the shape of the human body.
他後來又說：我認爲，並且我希望，不要費那麼大的力氣，讓這種機器去模仿人類的一些沒有智力特徵的屬性，比如說身體的外形。It appears to me to be quite futile to make such attempts and their results would have something like the unpleasant quality of artificial flowers.
我認爲這樣的嘗試是毫無意義的，其結果就像人工假花一樣，不倫不類。Attempts to produce a thinking machine seem to me to be in a different category.
在我看來，這些嘗試與製造“思考機器”南轅北轍。In the subjects proposed for automation in 1948, he had been careful to choose those which involved no 'contact with the outside world'.
1948年，機械自動化技術已經有了很大提高，但圖靈小心翼翼地選擇了一個“與物理世界無關”的課題。Chess playing, pre-eminently, would involve no relevant fact but the state of the chessboard and the state of the players' brains.
在他眼中，下棋是與動作無關的，只與棋局的狀態和棋手大腦的狀態有關。The same could certainly be claimed of mathematics, and indeed of any purely symbolic system, involving anything technical, any matter of technique. He himself had included cryptanalysis in this scope, but hesitated over language translation.
這一類的課題，顯然還包括數學，純符號系統，還有密碼分析，但是，是否包括語言翻譯，還值得商榷。The Mind paper, however, boldly extended the range of 'intelligent machinery' to general conversation.
在圖靈的論文中，他把智能機器的功能擴張到自然語言對話。As such it was vulnerable to his own criticism, that it would require 'contact with the outside world' for this to be possible.
這使他的前提露出了軟肋，因爲對話是與物理世界有關的。He did not meet the problem that to speak seriously is to act, and not only to issue a string of symbols.
圖靈沒有考慮到這一點：對話是一種交互，而不是在內部處理符號。
