雙語暢銷書《艾倫圖靈傳》第8章:水銀延時線(88)
This was very true.
Godel's theorem and his own result were concerned with the machine as a sort of papal authority, infallible rather than intelligent.
哥德爾定理和圖靈的結論，是關於機器的正確性，而不是機器智能。But his real point lay in the imitation principle, couched in traditional British terms of 'fair play for machines', when it came to 'testing their IQ', a point which brought him back to the idea of mechanical learning by experience:
圖靈的觀點仍然圍繞着模仿原則，他從"公平對待機器"，想到"測試機器的智商"，最終又回到他的機器學習：
A human mathematician has always undergone an extensive training.
人類數學家通常經歷過大量的訓練，This training may be regarded as not unlike putting instruction tables into a machine.
這些訓練的過程，就相當於把各種指令表輸入給機器。One must therefore not expect a machine to do a very great deal of building up of instruction tables on its own.
因此，我們不能要求機器完全獨立地爲自己編寫大量的指令表，正如沒有人能夠獨立地思考出大量的知識。No man adds very much to the body of knowledge. Why should we expect more of a machine?
人類都做不到的事，我們爲什麼要苛求機器？Putting the same point differently, the machine must be allowed to have contact with human beings in order that it may adapt itself to their standards.
機器必須與人類保持交流，這樣才能接受人類對它們的訓練。The game of chess may perhaps be rather suitable for this purpose, as the moves of the opponent will automatically provide this contact.
機器對弈就是一個很好的例子，人類走棋的過程，就是在與機器交流，在爲它們提供訓練。At the end of this talk there was a moment of stunned incredulity, during which his audience looked round with disbelief.
圖靈每當說完番話，聽者總是突然打個冷戰，並帶着懷疑的目光，環視一遍四周。This was probably much to Alan's delight.
這也許是因爲圖靈在談到這一問題時的興奮情緒。He knew perfectly well that he was upsetting the conventional armistice between science and religion, and it was all the more grist to his mill.
圖靈自己心裏非常清楚，他搞亂了科學與宗教的傳統界線，He was not now going to toe this official line that separated the 'unconscious automatic machine' from the 'higher realms of the intellect'.
這也正是"無意識的機器"和"高等人類智能"之間的界線。There was no such line—that was his thesis.
按照他的想法，這條界線根本就不存在。
