雙語暢銷書《艾倫圖靈傳》第8章:水銀延時線(89)
At heart it was the same problem of mind and matter that Eddington had tried to rescue for the side of the angels by invoking the Heisenberg Uncertainty Principle. But there was a difference.
Eddington had addressed himself to the determinism of physical law, in order to deal with the kind of Victorian scientific world-picture that Samuel Butler had parodied in Erewhon:
愛丁頓的着眼點，是塞繆爾·勃特勒在《埃萬共和國》裏描繪的維多利亞式科學圖景：If it be urged that the action of the potato is chemical and mechanical only, and that it is due to the chemical and mechanical effects of light and heat, the answer would seem to lie in an enquiry whether every sensation is not chemical and mechanical in its operation?
如果說運動是化學的、機械的，那麼感覺是否也是化學的、機械的？
her there be not a molecular action of thought, whence a dynamical theory of the passions shall be deducible?
……意識是否也有作用？我們能不能推導一套動力學理論，來解釋人的激情？Whether strictly speaking we should not ask what kinds of levers a man is made of rather than what is his temperament?
我們是否應該無視人的性情，而去關心他是一個什麼樣的槓桿？How are they balanced? How much of such and such will it take to weigh them down so as to make him do so and so?
他有多麼平衡？如何才能讓他不平衡？It was a picture drawn from nineteenth century physics, chemistry and biology.
這番質問反映了19世紀的物理、化學和生物學面臨的挑戰。But the Turing challenge was on a different level of deterministic description, that of the abstract logical machine, as he had defined it.
但是圖靈的挑戰，是在決定論的另一個層面上，一個抽象的邏輯機器的層面。There was another difference. Victorians like Butler, Shaw and Carpenter had concerned themselves with identifying a soul, a spirit or life force.
另外還有一個不同，維多利亞時代的人，比如勃特勒、蕭伯納和卡本特，他們討論的是人的靈魂和精神，Alan Turing was talking about 'intelligence'.
而圖靈現在要討論的是"智能"。
