{"id":1668,"date":"2020-09-22T15:00:11","date_gmt":"2020-09-22T15:00:11","guid":{"rendered":"https:\/\/cog-ist.com\/?post_type=blog_content&p=1668"},"modified":"2025-08-13T20:38:31","modified_gmt":"2025-08-13T20:38:31","slug":"islemsel-zihin-teorisi-kognitif-vikimaraton","status":"publish","type":"blog_content","link":"https:\/\/cog-ist.com\/en\/blog_content\/islemsel-zihin-teorisi-kognitif-vikimaraton\/","title":{"rendered":"\u0130\u015flemsel Zihin Teorisi \u2014 Kognitif VikiMaraton"},"content":{"rendered":"

Bu d\u00f6k\u00fcman 2 Eyl\u00fcl 2020 \u2018de CogIST olarak Vikipedi T\u00fcrkiye\u2019de ger\u00e7ekle\u015ftirdi\u011fimiz katk\u0131lar\u0131n bir ar\u015fivi niteli\u011findedir. Vikipedideki maddeler s\u0131kl\u0131kla de\u011fi\u015ftirilebildi\u011fi i\u00e7in, bu katk\u0131lar\u0131n kendi pay\u0131m\u0131za d\u00fc\u015fen k\u0131sm\u0131n\u0131 belgelemek ve ar\u015fivlemek gere\u011fi duyduk. Bu maddeye <\/em>Vikipedi\u2019de <\/em><\/a>de eri\u015febilirsiniz. T\u00fcm Kognitif VikiMaraton detaylar\u0131na ise <\/em>buradan<\/em><\/a> ula\u015fabilirsiniz.<\/em><\/p>\n\n\n\n

Zihin felsefesinde, i\u015flemsel zihin teorisi (\u0130ZT), i\u015flemselcilik (computationalism) olarak da bilinir, insan zihninin bir bilgi i\u015fleme sistemi (information processing system) oldu\u011funu ve bili\u015f ile bilincin bir t\u00fcr i\u015flemleme (computation) oldu\u011funu belirten fikirler k\u00fcmesidir. Warren McCulloch ve Walter Pitts (1943) n\u00f6ral faaliyetlerin i\u015flemsel oldu\u011funu ilk dile getirenlerdir. N\u00f6ral i\u015flemlemenin bili\u015fi a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 iddia etmi\u015flerdir. Teori modern bi\u00e7imine ise Hilary Putnam taraf\u0131ndan 1967 y\u0131l\u0131nda getirilmi\u015f ve onun PhD \u00f6\u011frencisi filozof ve bili\u015fsel bilimci Jerry Fodor taraf\u0131ndan 60\u2019l\u0131, 70\u2019li ve 80\u2019li y\u0131llar boyunca geli\u015ftirilmi\u015ftir. 1990\u2019larda Putnam, John Searle ve di\u011fer baz\u0131 kimselerin \u00e7al\u0131\u015fmalar\u0131 dolay\u0131s\u0131yla analitik felsefe alan\u0131nda sert bir \u015fekilde ele\u015ftirilmeye ba\u015flansa da, modern bili\u015fsel psikoloji ve evrimsel psikoloji alanlar\u0131nda olduk\u00e7a pop\u00fclerdir. 2000\u2019ler ve 2010\u2019larda ise \u0130ZT analitik felsefe alan\u0131nda tekrar \u00f6nem kazanmaya ba\u015flam\u0131\u015ft\u0131r (Scheutz 2003, Edelman 2008).<\/p>\n\n\n\n

\u0130\u015flemsel zihin teorisi, zihnin beyindeki n\u00f6ral aktivite ile ger\u00e7ekle\u015ftirilen (yani fiziksel olarak implemente edilen) i\u015flemsel bir sistem oldu\u011funu iddia eder. Teori i\u015flemleme (computation) kelimesinin nas\u0131l anla\u015f\u0131ld\u0131\u011f\u0131na ba\u011fl\u0131 olmak \u00fczere pek \u00e7ok a\u00e7\u0131dan detayland\u0131r\u0131labilir. \u0130\u015flemleme, genellikle bir kurala ve makinenin i\u00e7sel durumuna (state) g\u00f6re sembol manip\u00fcle eden Turing makineleri a\u00e7\u0131s\u0131ndan anla\u015f\u0131l\u0131r. B\u00f6yle bir i\u015flemsel modelin en \u00f6nemli yan\u0131, i\u015flemlemeyi emplemente eden fiziksel detaylardan makineyi soyutlayabilir olmam\u0131zd\u0131r. Bu, bir dizi kurala g\u00f6re, girdilerin ve i\u00e7sel durumlar\u0131n manip\u00fclasyonuna g\u00f6re verilen bir dizi \u00e7\u0131kt\u0131 oldu\u011fu takdirde, i\u015flemlemenin silikon \u00e7ipler veya n\u00f6ral a\u011flar vas\u0131tas\u0131yla da ger\u00e7ekle\u015ftirilebilece\u011fi anlam\u0131na geliyor. Dolay\u0131s\u0131yla \u0130ZT, zihnin yaln\u0131zca bir bilgisayar program\u0131na benzedi\u011fini iddia etmekle kalmay\u0131p, do\u011frudan zihnin bir i\u015flemsel sistem oldu\u011funu iddia ediyor.<\/p>\n\n\n\n

\u0130\u015flemsel zihin teorilerinin genellikle zihinsel temsiller gerektirdi\u011fi s\u00f6ylenir \u00e7\u00fcnk\u00fc bir i\u015flemleme i\u00e7in \u201cgirdi\u201d di\u011fer nesnelerin temsili (representation) ya da sembol\u00fc bi\u00e7iminde gelir. Bir bilgisayar ger\u00e7ek bir nesneyi i\u015flemleyemez, nesneyi yorumlayabilmeli ve bir \u015fekilde onu temsil etmelidir ki ard\u0131ndan o temsili i\u015flemleyebilsin. Dolay\u0131s\u0131yla ikisi de temsili zihinsel durumlar gerektirdiklerinden i\u015flemsel zihin teorisi, temsili zihin teorisi ile ili\u015fkilidir. Fakat temsili zihin teorisi oda\u011f\u0131 manip\u00fcle edilen sembollere kayd\u0131r\u0131r. Bu yakla\u015f\u0131m sistematiklik (systemacity) ve \u00fcretkenli\u011fi (productivity) daha iyi a\u00e7\u0131klamaktad\u0131r. Fodor\u2019un orijinal fikirlerine g\u00f6re i\u015flemsel zihin teorisi d\u00fc\u015f\u00fcnce dili ile de ili\u015fkilidir. D\u00fc\u015f\u00fcnce dili teorisi zihnin semanti\u011fin yard\u0131m\u0131yla daha karma\u015f\u0131k temsilleri i\u015fleyebilmesine (process) yol a\u00e7ar. (A\u015fa\u011f\u0131da mental durumlar\u0131n semanti\u011fi ba\u015fl\u0131\u011f\u0131na bak\u0131n\u0131z.)<\/p>\n\n\n\n

G\u00fcncel \u00e7al\u0131\u015fmalar g\u00f6steriyor ki biz, bili\u015f ve zihin aras\u0131nda bir ayr\u0131m yapmaktay\u0131z. McCulloch ve Pitts gelene\u011fine uygun olarak , i\u015flemsel bili\u015f teorisi (\u0130BT) n\u00f6ral i\u015flemlemelerin bili\u015fi a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. \u0130\u015flemsel zihin teorisi ise yaln\u0131zca bili\u015fin de\u011fil, ayn\u0131 zamanda fenomenal bilincin ya da qualia\u2019n\u0131n da i\u015flemsel oldu\u011funu iddia eder. Yani, \u0130ZT, \u0130BT\u2019yi de i\u00e7erir (entail). Fenomenal bilin\u00e7 kimi di\u011fer i\u015flevleri yerine getiriyor olabilse de, i\u015flemsel bili\u015f teorisi zihnin kimi yanlar\u0131n\u0131n i\u015flemsel olmayabilece\u011fi ihtimalini a\u00e7\u0131k b\u0131rak\u0131r. \u0130BT, fenomenal bilin\u00e7le alakal\u0131 olabilecek kar\u015f\u0131t arg\u00fcmanlardan s\u0131yr\u0131l\u0131rken, n\u00f6ral a\u011flar\u0131 anlamak i\u00e7in a\u00e7\u0131klay\u0131c\u0131 bir \u00e7er\u00e7eve sa\u011flar.<\/p>\n\n\n\n

\u2018\u2019Bilgisayar Metaforu\u2019\u2019<\/strong><\/h1>\n\n\n\n

\u0130\u015flemsel zihin teorisi, zihni g\u00fcn\u00fcm\u00fcz bilgisayarlar\u0131 ile k\u0131yaslay\u0131p benze\u015ftiren bilgisayar metaforu ile ayn\u0131 \u015fey de\u011fildir. \u0130\u015flemsel teori dijital i\u015flemlemenin de kulland\u0131\u011f\u0131 baz\u0131 temel ilkeleri kullan\u0131r. Bilgisayar metaforu zihnin bir yaz\u0131l\u0131m, beyninse bir donan\u0131m oldu\u011fu benzetmesi iken, \u0130ZT zihnin i\u015flemsel bir sistem oldu\u011fu iddias\u0131d\u0131r. Daha spesifik olarak, zihnin i\u015flemsel bir sim\u00fclasyonunun, zihnin kendisinin var olmas\u0131 i\u00e7in yeterli bir ko\u015ful oldu\u011funu ve zihnin ger\u00e7ekten de i\u015flemsel olarak sim\u00fcle edilebilece\u011fini iddia eder.<\/p>\n\n\n\n

\u201c\u0130\u015flemsel sistem\u201d g\u00fcn\u00fcm\u00fcz elektronik bilgisayar\u0131 manas\u0131na gelmek durumunda de\u011fildir. Daha ziyadegirdi i\u015flemleyerek \u00e7\u0131kt\u0131 sa\u011flayan ve bunu baz\u0131 fonksiyonlar\u0131 ad\u0131m ad\u0131m takip ederek yapan bir sembol manip\u00fclat\u00f6r\u00fcd\u00fcr. Alan Turing, Turing makinesi konseptinde bu t\u00fcr bilgisayarlar\u0131 betimlemektedir.<\/p>\n\n\n\n

\u0130lk Savunucular\u0131<\/strong><\/h1>\n\n\n\n

\u0130\u015flemsel zihin teorisinin ilk savunucular\u0131ndan biri Thomas Hobbes\u2019tur. Kendisi \u201cAklederek, i\u015flemlemeyi anlar\u0131m. \u0130\u015flemleme ayn\u0131 anda bir araya eklenmi\u015f bir\u00e7ok \u015feyin toplam\u0131n\u0131 elde etmektirya da bir \u015fey ba\u015fka bir \u015feyden \u00e7\u0131kar\u0131ld\u0131\u011f\u0131nda geri kalan\u0131n ne oldu\u011funu bilmektir. Dolay\u0131s\u0131yla akletmek toplama ya da \u00e7\u0131karmakla ayn\u0131 \u015feydir.\u201d Hobbes i\u015flemlemenin \u00e7e\u015fitli efektif prosed\u00fcrlerle \u00f6zde\u015f hale geldi\u011fi \u00e7a\u011f\u0131m\u0131zdan \u00e7ok \u00f6nce ya\u015fad\u0131\u011f\u0131 i\u00e7in, kendisinin, g\u00fcn\u00fcm\u00fczdeki manas\u0131yla, i\u015flemsel zihin teorisini a\u00e7\u0131k\u00e7a savundu\u011funu s\u00f6yleyemeyiz.<\/p>\n\n\n\n

D\u00fc\u015f\u00fcncelerin Nedensel Tablosu<\/strong><\/h1>\n\n\n\n

\u0130\u015flemsel zihin teorisinin kalbinde d\u00fc\u015f\u00fcncelerin bir t\u00fcr i\u015flemleme oldu\u011fu ve bir i\u015flemlemenin tan\u0131m\u0131 gere\u011fi temsiller aras\u0131ndaki ili\u015fkilere dair sistematik bir yasalar k\u00fcmesi oldu\u011fu fikri yatar. Bu, zihinsel bir durumun (a mental state) ancak ve ancak (if and only if) temsil etti\u011fi o spesifik \u015fey ve s\u00f6z konusu zihinsel durum aras\u0131nda bir nedensellik ili\u015fkisi varsa, o \u015feyi temsil edebilece\u011fi anlam\u0131na gelir. Kara bulutlar g\u00f6r\u00fcp \u201cbulutlar ya\u011fmur demektir\u201d \u015feklinde d\u00fc\u015f\u00fcnmek, buna bir \u00f6rnek olabilir. \u00c7\u00fcnk\u00fc bulutlar\u0131n ve ya\u011fmurun d\u00fc\u015f\u00fcnceleri aras\u0131nda bir korelasyon vard\u0131r. Bu kimi zaman do\u011fal anlam<\/em> olarak da adland\u0131r\u0131l\u0131r. Tam tersi de ge\u00e7erlidir, yani d\u00fc\u015f\u00fcncelerin nedenselli\u011finin farkl\u0131 bir t\u00fcr\u00fc daha vard\u0131r ve bu da d\u00fc\u015f\u00fcncelerin do\u011fal-d\u0131\u015f\u0131 temsil edilmeleridir. K\u0131rm\u0131z\u0131 bir trafik \u0131\u015f\u0131\u011f\u0131 g\u00f6r\u00fcp de, k\u0131rm\u0131z\u0131 renginin \u201cdur\u201d demek oldu\u011funa dair do\u011fal hi\u00e7bir sebep yokken, \u201ck\u0131rm\u0131z\u0131 dur demektir\u201d \u015feklinde d\u00fc\u015f\u00fcnmek bu duruma bir \u00f6rnektir. . Bu durum do\u011fal dillere ve onlar\u0131n temsil kabiliyetine benzer olarak icat edilmi\u015f bir adettir.<\/p>\n\n\n\n

Zihinsel Durumlar\u0131n Semanti\u011fi<\/strong><\/h1>\n\n\n\n

\u0130\u015flemsel zihin teorisi, zihnin sembolik bir operat\u00f6r \u015feklinde \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 ve zihinsel temsillerin sembolik temsiller olduklar\u0131n\u0131 \u00f6ne s\u00fcrer. Dildeki anlam\u0131n, kelimelerin ve c\u00fcmlelerin onlar\u0131 anlamla ili\u015fkilendiren \u00f6zellikleri olmas\u0131 gibi, zihinsel durumlar\u0131n semanti\u011fi de bu temsillerin anlamlar\u0131ndan m\u00fcte\u015fekkildir, yani d\u00fc\u015f\u00fcnce dilinin kelimelerinin tan\u0131mlar\u0131d\u0131r. Bu temel zihinsel durumlar t\u0131pk\u0131 dildeki kelimelerin spesifik anlamlar\u0131n\u0131n olmas\u0131 gibi (spesifik anlamlara sahip olabiliyorlarsa) daha karma\u015f\u0131k, daha \u00f6nce hi\u00e7 kar\u015f\u0131la\u015f\u0131lmad\u0131k, yeni zihinsel durumlar\u0131n (yani d\u00fc\u015f\u00fcncelerin), yarat\u0131labilece\u011fi anlam\u0131na gelir. T\u0131pk\u0131 daha \u00f6nce hi\u00e7 kar\u015f\u0131la\u015f\u0131lmam\u0131\u015f yeni c\u00fcmlelerin, e\u011fer ki c\u00fcmleleri olu\u015fturan temel yap\u0131lar\u0131n anlamlar\u0131 biliniyorsa ve sentaktik olarak do\u011fru \u015fekilde kurulmu\u015flarsa, okunduklar\u0131nda anla\u015f\u0131labilmeleri gibi. \u00d6rne\u011fin \u201cGe\u00e7ti\u011fimiz iki hafta boyunca her g\u00fcn erik pudingi yedim.\u201d c\u00fcmlesinin bu halini \u00e7o\u011fumuzun daha \u00f6nce g\u00f6rd\u00fc\u011f\u00fc \u015faibeli olsa da c\u00fcmle sentaktik olarak do\u011fru oldu\u011fundan ve par\u00e7alar\u0131n\u0131n anlamlar\u0131 zaten bilindi\u011finden dolay\u0131 bu spesifik konfig\u00fcrasyon rahatl\u0131kla anla\u015f\u0131labilir.<\/p>\n\n\n\n

Ele\u015ftiri<\/strong><\/h1>\n\n\n\n

\u0130\u015flemsel zihin teorilerinde kullan\u0131lan fizikalist varsay\u0131mlara kar\u015f\u0131t olarak bir dizi arg\u00fcman \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

Dolayl\u0131 bir yoldan da olsa, i\u015flemsel zihin teorisinin ilk ele\u015ftirilerinden bir tanesi filozof John Searle\u2019den gelir. \u00c7ince Odas\u0131 olarak bilinen d\u00fc\u015f\u00fcnce deneyinde, Searle yapay zeka sistemlerinin y\u00f6nelimsellik (intentionality) ve anlama (understanding) sahibi olduklar\u0131n\u0131 ve bu sistemlerin insan zihnini incelemek i\u00e7in yeterli oldu\u011fu iddias\u0131n\u0131 \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015f\u0131r. Searle, odan\u0131n birinde, kap\u0131dan iletilen ve \u00fczerinde semboller bulunan bir par\u00e7a ka\u011f\u0131t haricinde d\u0131\u015far\u0131dan herhangi biriyle herhangi bir \u015fekilde ileti\u015fim kurma imkan\u0131 olmayan birini d\u00fc\u015f\u00fcnmemizi ister . Ka\u011f\u0131tla beraber odadaki kural kitaplar\u0131 taraf\u0131ndan ona sa\u011flanan y\u00f6nergeleri de kullanarak adam\u0131n ne olduklar\u0131n\u0131 bilmedi\u011fi bu sembollere yan\u0131tlar vermesi gerekmektedir. Adam her ne kadar kural kitaplar\u0131n\u0131 kullanarak gerekli sembollere gerekli kar\u015f\u0131l\u0131klar\u0131 y\u00f6nergeler arac\u0131l\u0131\u011f\u0131 ile bulsa da ne olduklar\u0131n\u0131 bilmedi\u011fi bu semboller asl\u0131nda \u00c7ince ideogramlar\u0131d\u0131r. Dolay\u0131s\u0131yla t\u00fcm bu s\u00fcre\u00e7, i\u00e7erideki ki\u015finin kural kitaplarndaki y\u00f6nergeler sayesinde d\u0131\u015far\u0131daki birisiyle \u00c7ince bir diyalog ger\u00e7ekle\u015ftirilmesini m\u00fcmk\u00fcn k\u0131lar. . Searle i\u00e7erideki bu ki\u015finin \u00c7ince anlam\u0131\u015f say\u0131lamayaca\u011f\u0131n\u0131, i\u015flemsel zihin teorisinin de t\u0131pk\u0131 bu durumda oldu\u011fu gibi sembolleri dekode edip \u00e7\u0131kt\u0131lar sa\u011flayan bir zihin sundu\u011funu iddia eder.<\/p>\n\n\n\n

Searle, i\u015flemlemenin tam olarak ne oldu\u011funa dair daha farkl\u0131 sorgulamalarda da bulunmu\u015ftur:<\/p>\n\n\n\n

\u201cArka taraf\u0131mdaki bu duvar WordStar program\u0131n\u0131 bar\u0131nd\u0131r\u0131yor, \u00e7\u00fcnk\u00fc WordStar\u2019\u0131n formel yap\u0131s\u0131na izomorfik olan molek\u00fcler bir hareket \u00f6r\u00fcnt\u00fcs\u00fcne sahip. Fakat e\u011fer duvar WordStar\u2019\u0131 bar\u0131nd\u0131rabiliyorsa ve yeterince b\u00fcy\u00fck bir duvarsa, o halde beyin taraf\u0131ndan bar\u0131nd\u0131r\u0131lan o program neyse onu dahi bar\u0131nd\u0131rabilecek demektir.\u201d<\/p>\n\n\n\n

Searle\u2019\u00fcnki gibi itirazlar yetersizlik itiraz\u0131 (insufficiency objections) olarak adland\u0131r\u0131labilir. Yetersizlik itirazlar\u0131, i i\u015flemlemenin zihnin \u00e7e\u015fitli kapasitelerini kar\u015f\u0131lamak i\u00e7in yetersiz oldu\u011funu iddia eder . Frank Jackson\u2019\u0131n bilgi arg\u00fcman\u0131 gibi qualiadan yola \u00e7\u0131k\u0131lan arg\u00fcmanlar, her ne kadar fizikalizmi ve spesifik olarak da t\u00fcm i\u015flemsel teorileri hedef alsalar da i\u015flemsel zihin teorisine itirazlar olarak ele al\u0131nabilir..<\/p>\n\n\n\n

Do\u011frudan do\u011fruya i\u015flemsel zihin teorisine y\u00f6neltilen itirazlar da vard\u0131r.<\/p>\n\n\n\n

Ba\u015fta Putnam\u2019\u0131n kendisi, (\u00f6zellikle bkz. Representation and Reality<\/em> ve Renewing Philosophy<\/em>\u2019nin ilk k\u0131sm\u0131) Searle\u2019\u00fcn \u00c7ince odas\u0131 arg\u00fcman\u0131yla ilgili olarak, d\u00fcnya-kelime (world-word) referans ili\u015fkisi, zihin-beden ili\u015fkisine dair d\u00fc\u015f\u00fcnceler de dahil olmak \u00fczere baz\u0131 farkl\u0131 sebeplerle i\u015flemselcili\u011fin \u00f6nde giden kar\u015f\u0131tlar\u0131ndan biri oldu. Searle\u2019\u00fcn arg\u00fcman\u0131n\u0131n benzer olarak, fakat onunkinden daha genel bir \u015fekilde, \u201cinsan zihninin i\u015flemsel durumlar\u0131 (states) bar\u0131nd\u0131r\u0131p bar\u0131nd\u0131ramayaca\u011f\u0131, zihnin do\u011fas\u0131na dair bir incelemeden tamamen ba\u011f\u0131ms\u0131zd\u0131r\u201d iddias\u0131n\u0131 \u00f6ne s\u00fcrd\u00fc. \u00c7\u00fcnk\u00fc \u201cher ola\u011fan a\u00e7\u0131k sistem, her soyut sonlu otomatonu (finite automaton) bar\u0131nd\u0131rabilir\u201d. \u0130\u015flemselciler, tam olarak neyin \u201cbar\u0131nd\u0131rma\u201d say\u0131labilece\u011fi hakk\u0131nda \u00e7e\u015fitli kriterler geli\u015ftirerek bu itirazlara yan\u0131t verdiler.<\/p>\n\n\n\n

Roger Penrose ise insan zihninin, matematiksel detaylar a\u00e7\u0131s\u0131ndan bilinebilir hesaplamalar (calculations) ger\u00e7ekle\u015ftirmedi\u011fini iddia etmi\u015ftir. Bu, normal bir Turing-tam\u2019\u0131n (Turing complete) insan zihninin eri\u015febildi\u011fi \u00e7e\u015fitli matematiksel \u201cdo\u011frulara\u201d eri\u015femeyece\u011fi anlam\u0131na geliyor.<\/p>\n\n\n\n

\u00d6ne \u00c7\u0131kan Ara\u015ft\u0131rmac\u0131lar<\/strong><\/h1>\n\n\n\n

\u00b7 Daniel Dennett \u00e7oklu taslaklar modelini (multiple drafts model) \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. Bu modelde bilin\u00e7 lineer g\u00f6r\u00fcnse de asl\u0131nda beyindeki uzam ve zamana da\u011f\u0131lm\u0131\u015f halde, bulan\u0131k ve belirsizdir. Bilin\u00e7 i\u015flemlemedir ve bunun \u00fczerinde ekstra bir ad\u0131m veya s\u00fcregiden i\u015flemlemenin bilincine eri\u015fti\u011fin \u201cKartezyen bir tiyatro\u201d yoktur.<\/p>\n\n\n\n

\u00b7 Jerry Fodor inan\u00e7 ve arzu gibi zihinsel durumlar\u0131n bireyler ve mental temsiller aras\u0131ndaki ili\u015fkiler oldu\u011funu iddia etmi\u015ftir. Ona g\u00f6re bu temsiller ancak zihindeki d\u00fc\u015f\u00fcnce dili (Language of Thought) arac\u0131l\u0131\u011f\u0131 ile a\u00e7\u0131klanabilir. Fodor bir t\u00fcr i\u015flevselcili\u011fe (functionalism) ba\u015fvurarak, d\u00fc\u015f\u00fcncenin ve di\u011fer zihinsel s\u00fcre\u00e7lerin ba\u015fl\u0131ca olarak d\u00fc\u015f\u00fcnce dilini olu\u015fturan mental temsiller \u00fczerinde ger\u00e7ekle\u015fen i\u015flemlemelerden m\u00fcte\u015fekkil oldu\u011funu iddia etmi\u015ftir. Ge\u00e7 d\u00f6nem \u00e7al\u0131\u015fmalar\u0131n (Concepts<\/em> ve The Elm<\/em> ve the Expert<\/em>), Fodor \u00f6nceki i\u015flemselci fikirlerini sorgulam\u0131\u015f ve \u00e7e\u015fitli a\u00e7\u0131lardan de\u011fi\u015ftirerek olduk\u00e7a farkl\u0131 bir d\u00fc\u015f\u00fcnce dili versiyonu geli\u015ftirmi\u015ftir (bkz LOT2).<\/p>\n\n\n\n

\u00b7 David Marr bili\u015fsel s\u00fcre\u00e7lerin \u00fc\u00e7 farkl\u0131 betimleme seviyesine sahip oldu\u011funu \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr: \u0130\u015flemsel seviye (bili\u015fsel s\u00fcre\u00e7 taraf\u0131ndan i\u015flemlenen, i\u015flemsel problemi tan\u0131mlayan seviye); algoritmik seviye (i\u015flemsel seviyede ortaya konan problemi i\u015flemlemek i\u00e7in kullan\u0131lan algoritman\u0131n bulundu\u011fu seviye); implementasyonel seviye (algoritmik seviyedeki algoritman\u0131n fiziksel olarak implemente edildi\u011fi seviye, biyolojik ya da elektronik olabilir). (Marr 1981).<\/p>\n\n\n\n

\u00b7 Ulric Neisser 1967 y\u0131l\u0131nda yay\u0131nlanan kitab\u0131nda (Cognitive Psychology<\/em>) \u201cbili\u015fsel psikoloji\u201d terimini ortaya atm\u0131\u015f ki\u015fidir ve bu kitab\u0131nda Neisser insanlar\u0131 dinamik bilgi-i\u015fleme sistemleri olarak ele al\u0131r. Ona g\u00f6re mental operasyonlar i\u015flemsel bir perspektiften a\u00e7\u0131klanabilir.<\/p>\n\n\n\n

\u00b7 Steven Pinker evrilmi\u015f, insanda do\u011fu\u015ftan itibaren bulunan bir \u201cdil i\u00e7g\u00fcd\u00fcs\u00fc\u201dnden bahsetmi\u015ftir.<\/p>\n\n\n\n

\u00b7 Hilary Putnam bilinci betimlemek i\u00e7in i\u015flevselcili\u011fi \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. Buna g\u00f6re, i\u015flemlemenin beyinde mi, bilgisayarda m\u0131 ger\u00e7ekle\u015fti\u011finden ba\u011f\u0131ms\u0131z olarak, bilin\u00e7le e\u015f olan \u015fey i\u015flemlemedir.<\/p>\n\n\n\n

\u00b7 Georges Rey, Maryland \u00dcniversitesi\u2019nde bir profes\u00f6r, Jerry Fodor\u2019un temsili zihin teorisi \u00fczerinekurarak, kendi i\u015flemsel \/ temsili zihin teorisini ortaya atm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kaynak\u00e7a<\/h1>\n\n\n\n
    \n
  1. ^<\/strong>\u00a0a<\/em><\/strong><\/a>\u00a0b<\/em><\/strong><\/a>\u00a0Piccinini, Gualtiero; Bahar, Sonya (2013).\u00a0\u201cNeural Computation and the Computational Theory of Cognition\u201d<\/a>.\u00a0Cognitive Science<\/em>\u00a0(\u0130ngilizce).\u00a037<\/strong>\u00a0(3): 453\u2013488.\u00a0doi<\/a>:10.1111\/cogs.12012<\/a>.\u00a0ISSN<\/a>\u00a01551\u20136709<\/a>.<\/li>\n\n\n\n
  2. ^<\/strong><\/a>\u00a0Putnam, Hilary, 1961. \u201cBrains and Behavior\u201d, Block (1983) i\u00e7inde yeniden bas\u0131ld\u0131, ayr\u0131ca bu konuda Putnam\u2019\u0131n di\u011fer makaleleri i\u00e7in bkz. Putnam,\u00a0Mathematics, Matter and Method<\/em>\u00a0(1979).<\/li>\n\n\n\n
  3. ^<\/strong>\u00a0a<\/em><\/strong><\/a>\u00a0b<\/em><\/strong><\/a>\u00a0c<\/em><\/strong><\/a>\u00a0d<\/em><\/strong><\/a>\u00a0\u201cThe Computational Theory of Mind (Stanford Encyclopedia of Philosophy\/Fall 2003 Edition)\u201d<\/a>.\u00a0plato.stanford.edu<\/em>. Eri\u015fim tarihi: 5 Eyl\u00fcl 2020.<\/li>\n\n\n\n
  4. ^<\/strong>\u00a0a<\/em><\/strong><\/a>\u00a0b<\/em><\/strong><\/a>\u00a0Steven Pinker.\u00a0Bo\u015f Sayfa<\/em><\/a>. Alfa Yay\u0131nlar\u0131.<\/li>\n\n\n\n
  5. ^<\/strong><\/a>\u00a0Hobbes, Thomas \u201cDe Corpore\u201d<\/li>\n\n\n\n
  6. ^<\/strong><\/a>\u00a0Searle, John R. (1980\/09).\u00a0\u201cMinds, brains, and programs\u201d<\/a>.\u00a0Behavioral and Brain Sciences<\/em>\u00a0(\u0130ngilizce).\u00a03<\/strong>\u00a0(3): 417\u2013424.\u00a0doi<\/a>:10.1017\/S0140525X00005756<\/a>.\u00a0ISSN<\/a>\u00a01469\u20131825<\/a>. Tarih de\u011ferini g\u00f6zden ge\u00e7irin:\u00a0|tarih=<\/code>\u00a0(yard\u0131m<\/a>)<\/li>\n\n\n\n
  7. ^<\/strong><\/a>\u00a0Searle, J.R. (1992),\u00a0The Rediscovery of the Mind<\/em><\/li>\n\n\n\n
  8. ^<\/strong><\/a>\u00a0Jackson, Frank (1 Nisan 1982).\u00a0\u201cEpiphenomenal Qualia\u201d<\/a>.\u00a0The Philosophical Quarterly<\/em>\u00a0(\u0130ngilizce).\u00a032<\/strong>\u00a0(127): 127\u2013136.\u00a0doi<\/a>:10.2307\/2960077<\/a>.\u00a0ISSN<\/a>\u00a00031\u20138094<\/a>.<\/li>\n\n\n\n
  9. ^<\/strong><\/a>\u00a0Putnam, H. (1988), Representation and Reality<\/li>\n\n\n\n
  10. ^<\/strong><\/a>\u00a0Chalmers, David J. (1 Eyl\u00fcl 1996).\u00a0\u201cDoes a rock implement every finite-state automaton?\u201d<\/a>.\u00a0Synthese<\/em>\u00a0(\u0130ngilizce).\u00a0108<\/strong>\u00a0(3): 309\u2013333.\u00a0doi<\/a>:10.1007\/BF00413692<\/a>.\u00a0ISSN<\/a>\u00a01573\u20130964<\/a>.<\/li>\n\n\n\n
  11. ^<\/strong><\/a>\u00a0Edelman, Shimon (1 Eyl\u00fcl 2008).\u00a0\u201cOn the nature of minds, or: truth and consequences\u201d<\/a>.\u00a0Journal of Experimental & Theoretical Artificial Intelligence<\/em>.\u00a020<\/strong>\u00a0(3): 181\u2013196.\u00a0doi<\/a>:10.1080\/09528130802319086<\/a>.\u00a0ISSN<\/a>\u00a00952\u2013813X<\/a>.<\/li>\n\n\n\n
  12. ^<\/strong><\/a>\u00a0Blackmon, James (1 \u015eubat 2013).\u00a0\u201cSearle\u2019s Wall\u201d<\/a>.\u00a0Erkenntnis<\/em>\u00a0(\u0130ngilizce).\u00a078<\/strong>\u00a0(1): 109\u2013117.\u00a0doi<\/a>:10.1007\/s10670\u2013012\u20139405\u20134<\/a>.\u00a0ISSN<\/a>\u00a01572\u20138420<\/a>.<\/li>\n\n\n\n
  13. ^<\/strong><\/a>\u00a0Roger Penrose, \u201cMathematical Intelligence,\u201d i\u00e7inde Jean Khalfa, editor,\u00a0What is Intelligence?<\/em>, b\u00f6l\u00fcm 5, syf 107\u2013136. Cambridge University Press, Cambridge, United Kingdom, 1994<\/li>\n<\/ol>","protected":false},"featured_media":1664,"template":"","meta":{"_acf_changed":false},"event_publishing_tags":[83,766,93,262,82,691,92,221,832,74,220,835,282,833,834,76,482,75,765,261,177,80,81,96,176],"kategori":[302],"class_list":["post-1668","blog_content","type-blog_content","status-publish","has-post-thumbnail","hentry","event_publishing_tags-beyin","event_publishing_tags-bilis-felsefesi","event_publishing_tags-bilissel-bilim","event_publishing_tags-bilissel-bilim-felsefesi","event_publishing_tags-brain","event_publishing_tags-cogist","event_publishing_tags-cognitive-science","event_publishing_tags-computation","event_publishing_tags-computational-theory-of-mind","event_publishing_tags-felsefe","event_publishing_tags-hesaplama","event_publishing_tags-hesaplamali-zihin-teorisi","event_publishing_tags-islemleme","event_publishing_tags-islemlemesel-zihin-teorisi","event_publishing_tags-islemsel-zihin-teorisi","event_publishing_tags-mind","event_publishing_tags-philmind","event_publishing_tags-philosophy","event_publishing_tags-philosophy-of-cognition","event_publishing_tags-philosophy-of-cognitive-science","event_publishing_tags-philosophy-of-mind","event_publishing_tags-psikoloji","event_publishing_tags-psychology","event_publishing_tags-zihin","event_publishing_tags-zihin-felsefesi","kategori-vikimaraton"],"acf":[],"_links":{"self":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1668","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content"}],"about":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/types\/blog_content"}],"version-history":[{"count":0,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1668\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media\/1664"}],"wp:attachment":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media?parent=1668"}],"wp:term":[{"taxonomy":"event_publishing_tags","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/event_publishing_tags?post=1668"},{"taxonomy":"kategori","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/kategori?post=1668"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}