I was recently wondering about the informal distinction we make between
things that are agents and things that aren't.

For example, I would consider most living things to be agents. I would also
consider many computer programs when in operation as agents. The most
obvious examples (for me) are programs that play games like chess.

I would not consider a rock an agent -- mainly because it doesn't do
anything, especially on its own. But a boulder crashnng down a hill and
destroying something at the bottom is reasonably called "an agent of
destruction." Perhaps this is just playing with words: "agent" can have
multiple meanings.  A writer's agent represents the writer in
negotiations with publishers. Perhaps that's just another meaning.

My tentative definition is that an agent must have access to energy, and it
must use that energy to interact with the world. It must also have some
internal logic that determines how it interacts with the world. This final
condition rules out boulders rolling down a hill.

But I doubt that I would call a flashlight (with an on-off switch) an agent
even though it satisfies my definition.  Does this suggest that an agent
must manifest a certain minimal level of complexity in its interactions? If
so, I don't have a suggestion about what that minimal level of complexity
might be.

I'm writing all this because in my search for a characterization of agents
I looked at the article on Agency
<https://plato.stanford.edu/archives/win2019/entries/agency/> in the *Stanford
Encyclopedia of Philosophy.* I found that article almost a parody of the
"armchair philosopher." Here are the first few sentences from the article
overview.

In very general terms, an agent is a being with the capacity to act, and
‘agency’ denotes the exercise or manifestation of this capacity. The
philosophy of action provides us with a standard conception and a standard
theory of action. The former construes action in terms of intentionality,
the latter explains the intentionality of action in terms of causation by
the agent’s mental states and events.


That seems to me to raise more questions than it answers. At the same time,
it seems to limit the notion of *agent* to things that can have intentions
and mental models.  (To be fair, the article does consider the possibility
that there can be agents without these properties. But those discussions
seem relatively tangential.)

Apologies for going on so long. Thanks, Frank, for opening this can of
worms. And thanks to the others who replied so far.

-- Russ Abbott
Professor Emeritus, Computer Science
California State University, Los Angeles



On Fri, Jul 14, 2023 at 8:33 AM Frank Wimberly <wimber...@gmail.com> wrote:

> Joe Ramsey, who took over my job.in the Philosophy Department at Carnegie
> Mellon, posted the following on Facebook:
>
> I like Neil DeGrasse Tyson a lot, but I saw him give a spirited defense of
> science in which he oddly gave no credit to philosophers at all. His straw
> man philosopher is a dedicated *armchair* philosopher who spins theories
> without paying attention to scientific practice and contributes nothing to
> scientific understanding. He misses that scientists themselves are
> constantly raising obviously philosophical questions and are often
> ill-equipped to think about them clearly. What is the correct
> interpretation of quantum mechanics? What is the right way to think about
> reductionism? Is reductionism the right way to think about science? What is
> the nature of consciousness? Can you explain consciousness in terms of
> neuroscience? Are biological kinds real? What does it even mean to be real?
> Or is realism a red herring; should we be pragmatists instead? Scientists
> raise all kinds of philosophical questions and have ill-informed opinions
> about them. But *philosophers* try to answer them, and scientists do pay
> attention to the controversies. At least the smart ones do.
>
> ---
> Frank C. Wimberly
> 140 Calle Ojo Feliz,
> Santa Fe, NM 87505
>
> 505 670-9918
> Santa Fe, NM
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