An in-depth discussion on whether AGI is possible:-https://aeon.co/essays/how-close-are-we-to-creating-artificial-intelligence?utm_source=Aeon+Newsletter&utm_campaign=feca0f6557-Daily_newsletter_weekend_edition_16th_January_2016&utm_medium=email&utm_term=0_411a82e59d-feca0f6557-68942561-"It is uncontroversial that the human brain has capabilities that are, in some respects, far superior to those of all other known objects in the cosmos. It is the only kind of object capable of understanding that the cosmos is even there, or why there are infinitely many prime numbers, or that apples fall because of the curvature of space-time, or that obeying its own inborn instincts can be morally wrong, or that it itself exists.-***-"But no brain on Earth is yet close to knowing what brains do in order to achieve any of that functionality. The enterprise of achieving it artificially — the field of ‘artificial general intelligence' or AGI — has made no progress whatever during the entire six decades of its existence.-***-"Despite this long record of failure, AGI must be possible.-*** His Conclusions:-"One implication is that we must stop regarding education (of humans or AGIs alike) as instruction — as a means of transmitting existing knowledge unaltered, and causing existing values to be enacted obediently. As Popper wrote (in the context of scientific discovery, but it applies equally to the programming of AGIs and the education of children): ‘there is no such thing as instruction from without … We do not discover new facts or new effects by copying them, or by inferring them inductively from observation, or by any other method of instruction by the environment. We use, rather, the method of trial and the elimination of error.' That is to say, conjecture and criticism. Learning must be something that newly created intelligences do, and control, for themselves.-" I am convinced that the whole problem of developing AGIs is a matter of philosophy, not computer science or neurophysiology, and that the philosophical progress that is essential to their future integration is also a prerequisite for developing them in the first place.-"The lack of progress in AGI is due to a severe logjam of misconceptions. Without Popperian epistemology, one cannot even begin to guess what detailed functionality must be achieved to make an AGI. And Popperian epistemology is not widely known, let alone understood well enough to be applied. Thinking of an AGI as a machine for translating experiences, rewards and punishments into ideas (or worse, just into behaviours) is like trying to cure infectious diseases by balancing bodily humours: futile because it is rooted in an archaic and wildly mistaken world view."-"Without understanding that the functionality of an AGI is qualitatively different from that of any other kind of computer program, one is working in an entirely different field. If one works towards programs whose ‘thinking' is constitutionally incapable of violating predetermined constraints, one is trying to engineer away the defining attribute of an intelligent being, of a person: namely creativity.-"Clearing this logjam will not, by itself, provide the answer. Yet the answer, conceived in those terms, cannot be all that difficult. For yet another consequence of understanding that the target ability is qualitatively different is that, since humans have it and apes do not, the information for how to achieve it must be encoded in the relatively tiny number of differences between the DNA of humans and that of chimpanzees. So in one respect I can agree with the AGI-is-imminent camp: it is plausible that just a single idea stands between us and the breakthrough. But it will have to be one of the best ideas ever." (my bold)-Comment: Deutsch's concluding remarks in a very long and thorough essay on epistemology and the meaning of true intelligence. I view his remark about human/chimp DNA difference to mirror my insistence we are different in kind.