雙語暢銷書《艾倫圖靈傳》第8章:水銀延時線(120)
If the object were simply to produce a universal machine, it would be better to design and build it directly.
The point, however, was that the machine thus educated would not only acquire the capacity to carry out complicated instructions, which Alan described as like a person who 'would have no common sense, and would obey the most ridiculous orders unflinchingly'.
然而，問題的關鍵在於，這樣的學習機器，需要的不只是指令，圖靈把只會執行指令的機器形容爲"最沒腦子的人，只會照本宣科"。It would not only be able to do its duty, but would have that elusive 'initiative' that characterised intelligence.
而他設想的這種機器，不僅能夠執行指令，而且具備某種"直覺"，這幾乎是智能的象徵。
Nowell Smith, worrying about the development of independence of character within a system of mere routine, could not better have formulated the problem:
諾威爾·史密斯很好地對這個問題進行了形式化：If the untrained infant's mind is to become an intelligent one, it must acquire both discipline and initiative.
新生嬰兒的大腦，要逐漸變成一顆智能的大腦，它就必須要具有客觀的規則，和主觀的能動性。So far we have been considering only discipline.
目前爲止，我們只考慮了客觀的規則。To convert a brain or machine into a universal machine is the extremest form of discipline. Without something of this kind one cannot set up proper communication.
將一臺機器，或者一顆大腦，轉變成一個通用機，這是規則的最極端的形式。But discipline is certainly not enough in itself to produce intelligence. That which is required in addition we call initiative.
但是光有規則，是不能產生智能的，還必須要具有某種能動性。This statement will have to serve as a definition.
這個陳述，將會成爲一種定義。Our task is to discover the nature of this residue as it occurs in man, and to try and copy it in machines.
我們的任務就是，研究人類的主觀能動性，並嘗試將其移植到機器上。
