Systematic Mutual Verification and Validation of Monozygotic Twins and Identical Artificial Intelligence (Sub)Systems with Bio-Mimicry of Psychotherapy

by
Dallas F. Bell, Jr.

Abstract: Psychotherapy is widely known as a form of counseling a client(s) with the goal of improving that client's mental efficiency and decision-making within their environment. The advances in neuroscience and technology (e.g. fMRI) today are making clearer distinctions between what behavior is psychotic and treatable pharmacologically and what behavior can benefit from a psychoanalytic approach. This emerging psychosomatic field of medicine examines the mind's influence over physical processes. Concordance and disconcordance of monozygotic twins (MZ) is often used in research to verify and validate methods. As artificial intelligence (AI) systems continue to bio-mimic humans, their subsystems or intelligent agents are increasingly given human abilities and attributes. MZ twins then establish a reasonable structure for AI architecture. Using that structure, AI systems can also benefit from use of psychotherapy methods by verification and validation of behavior. The continued mergence of man and machine can then be analyzed more accurately—voir dire.[1]

Keywords: psychotherapy, verification and validation, bio-mimicry, consciousness, analytic theology, artificial intelligence, intelligent agent.

Psychotherapy

Psychotherapy[2] has widely come to be known as a form of personal counseling by a practioner with a client. The goal is to improve the client's mental efficiency and decision-making in complying with natural law in their environment. There are several approaches to this process. A psychodynamic method focuses on the unconscious content of a client. This type of depth psychology considers the conscious and subconscious as forming the human psyche. The cognitive behavioral method seeks to identify and change maladaptive cognitive patterns, such as panic and phobia disorders, etc.[3]

An existential form of psychotherapy or gestalt therapy[4] focuses on the client's present experience and making self-regulating adjustments. It is comprised of phenomenological (awareness), dialogue (inclusion), field-theoretical (ontological and phenomenological dimensions), and experimental freedom (take action) methods.

Of course, the first practice of psychotherapy was called psychoanalysis. The basic objective of psychoanalysis is to remove neurosis and create a functioning state in a client. Sigmund Freud (1856-1939) would not define what is normal and abnormal, indicating that reality would always remain unknowable.[5] His belief was that all behavior was willed toward sex or pleasure. Alfred Adler (1870-1937) believed that behavior was willed toward power and Carl Jung (1875-1962) believed in the will toward security. Viktor Frankl's (1905-1997) logotherapy[6] focuses on the will toward meaning.[7]

A Maslowian hierarchical structure of needs would be (1) survival and (2) economic security (both Jungian), (3) love and affection (Freudian), (4) status and self-esteem (Adler), and (5) self-actualization (Franklian). William Shakespeare's "As You Like It"[8] discusses seven stages or ages of a man's life: infant, schoolboy, lover, soldier, justice, pantaloon, and second childhood. Confucius and Solomon spoke of three general ages of man beginning first with pleasure, then power or wisdom and lastly greed or vanity.

The ages of man are connected by self-consciousness, need retrospective (past) and introspection (present) to improve in efficient compliance with natural laws in the environment. Roland Jaccard explained that introspection is the clarification of one's self as penned by Augustine. Whereas, self-analysis requires another person skilled in psychotherapy to find the things unseeable by introspection. Although psychoanalysis is not necessarily time-limited and so is expensive, it is considered a valid tool for self-analysis by Jonathan Baron.[9]

Psychoanalysis

Eric Kandel's 1999 article addressed the future of psychoanalysis within the framework of psychiatry,[10] which includes neuroscience and relevant tools (e.g. fMRI or functional magnetic resonance imaging). Psychoanalysis is considered best used for people with nonpsychotic behavior who need coached in better ways of managing their lives. This would then exclude such behavior as autism, schizophrenia,[11] etc. The emerging field of psychosomatic medicine looks at the mind's influence over physical processes.

It is demonstrated that a nonpsychotic behavior can lead to a psychotic behavior. For example, the maternal separation of infant primates depletes the dopamine levels in the infants.[12] That condition can be life-long producing anxieties and depression. Marvin Lee Minsky's 2006/2007 book, "The Emotion Machine: Commonsense Thinking, Artificial Intelligence, and the Future of the Human Mind," looks at a self-described higher-level theory of human attachment and loss.[13]

Falk Leichsenring, Clinic of Tiefenbrunn at the University of Gottingen, recently wrote on the need for empirical psychoanalytic data regarding disorders of depression, anxiety, bulimia, etc. A majorly accepted means of verification and validation of empirical psychoanalytic data would be the use of monozygotic twin (MZ) studies. Folie á deux[14] denotes a transference of psychosis known to take place, especially between MZ twins. The psychology of twins, triplets and other multiple births gets more and more complex. MZ twins in utero are recorded to not have identical behavior.[15] Over the years, studies of MZ twins have ranged from elective mutism,[16] religion[17] or political behaviors[18] to homosexuality.[19]

The preceding examples of MZ twin studies and the previous discussion of the ages of man indicate a transition which leads to the theological questions of "Where am I?", "Why am I here?", and "How do I act?".

Consciousness and Analytic Theology

Science is increasingly being considered wholly inadequate to rationally explain the questions posed earlier regarding purpose or self-analysis from conscious self-awareness. Analytic philosophers are beginning to join theologians to create analytic theology. Their basic structure is the systematic theology of the Divine attributes, terrestrial and eternal personal identity, Divine and personal interaction, personal freedoms, differing theological faiths, etc. The early conclusions are that science and theology are necessary for mutual verification and validation.

Frankl incorporated a spiritual dimension into the psychiatric view of body and soul. His view of a complete man included the spiritual attributes of ethics, imagination, humor, creativity, self-awareness, responsibility, commitment, forgiveness, empathy, love, transcendence, defiance, and unique personal meaning. Theology sets the epistemological[20] standards for those values as it links the human spirit with its Creator.[21] Some atheists do not believe that they have any unscientific core theological beliefs, yet they do believe they have unscientific self-awareness.[22] That self-awareness requires solving that contradiction[23] to avoid the stress of cognitive dissonance.

David Chalmers' simplex dictum[24] paper titled "Facing up to the Problem of Consciousness"[25] attempts to find structural coherence between consciousness and awareness. Unfortunately, he seems only to consider the inadequate scientific approach. There are many such attempts that choose only science while other people are analyzing all possibilities.[26] For example, the 2011 paper titled "Applying the Bounded Variable of Ethic's Sigma Summation to the Goldman-Hodgkin-Katz Equation for Binding Consciousness with Societal Migration" by Dallas F. Bell Jr., presented at the Toward a Science of Consciousness conference in Stockholm, Sweden.[27]

Artificial Intelligence

Artificial intelligence (AI) uses a human created agent that can perceive its environment and take successful action from its own decision-making processes. That intelligent agent (IA) is a sub-system of AI. All AI sub-systems need to derive input as humans do, such as visual (general occipital lobe processing), audio (general temporal lobe processing), and etc. Sensory overload prevention should become a priority.

The sensory input can be applied as IA's needs are met. The Maslowian hierarchy would be (1) survival (energy, temperature needs, etc.), (2) economic security (a guarantee that survival needs will be met into the future), (3) love and affection (acceptance by significant others is believed), (4) status and self-esteem (has obtained a useful position), and (5) self-actualization (a pleasing relationship with its human creator is accomplished by complying with the parameters of natural law).[28]

For the human creator's benefit, natural laws should be derived from a theology where murder, theft, lying, etc. are not acceptable behavior.[29] The theological core would produce attributes that are just, loving,[30] merciful, etc. The epistemology of what is right (rational with the philosophy of fiat justitia et pereat mundus[31]) and wrong (irrational) would be the input filter. The individual needs can then be pursued within the collective system with the eschatology from the core theology.

Consciousness is from the IA's soul function which consists of the theological, epistemological, and eschatological control apparatus. It linearly communicates upward to its human creator praise and problems, and communicates downward the ethical possibilities to the machine body as it uses sensory input to pursue needs. The soul function should not be subject to "peer pressure," or argumentum ad populum.[32]

Knowing that MZ twins in humans are a great source of validation, it is recognized as a good start for IA validation by such people as Arpad Vass.[33] IA's could be structured as conjoined human MZ twins. This means two separate IA's souls and machine bodies are physically attached so as to receive the exact same input simultaneously for verification and validation. If they are perfectly concordant, they may not have intellectual free-will and are robots. Ann Graber points out that people can go through the same experience collectively (evidenced by recent tornadoes in her region), yet derive their own "unique meaning" and "attitudinal value" to the experience by reaching a personal interpretation of the truth of the situation based on a cultivated value system, such as some people valiantly helped other people during the tornadoes while other people engaged in looting/theft of other people's property.[34]

There should be some rational discordance or disagreement as to how to pursue a need the most efficiently. If irrational decisions are continually made or are statistically significant by one of the IA bodies there could be a problem that is mechanical (in human terms this would be psychiatrically treated pharmacologically) or the problem arises where psychotherapy is needed to coach against psychopathy back to efficient operations within natural law.

Bio-Mimicry

In 2008, Kevin Gold used probabilistic methods for creating a robot that is said to recognize itself.[35] It calculates with Bayesian models corresponding to the categories of self, animate other, or inanimate.[36] The parameters are learned and unsupervised. That machine learning (AI) is necessary for the emerging field of synthetic biology.[37]

AI systems have already overpowered chess masters. Alexandra Kosteniuk, a female world champion chess player, believes that playing computers in chess is much like having a foot race with a car. They are too powerful and fast. In fact she defines chess, as other people do, as being a game between two humans.[38] Human players of the ancient oriental game of Go (Japanese), or weiqi (Chinese), or baduk (Korean) still has the advantage over AI systems. There are more moves in Go which requires more creativity than chess. Modeling that human pattern of thought has proven formidable to AI developers.[39]

Neural networks now no longer refer only to biological neural networks but include artificial neural networks that mimic biological properties. James Anderson recognizes the challenges of understanding these artificial (cognitive) systems in general.[40] This is why transhumanist beliefs of enhancing human abilities, without sufficient knowledge of their consequences, have been criticized by such people as Francis Fukuyama.[41]

Conclusion

If man is only material, then he can be replicated.[42] Alexander Batthyany, chair of science and research at the Viktor Frankl Institute in Vienna, points out the AI problems of mimicking the intentionality and responsibility of humans. He states that personhood is not something, but is the opportunity to be someone.[43] The systematic verification and validation of psychotherapy for MZ twins have been shown to be useful as a bio-mimicry tool for the structure, and verification and validation of AI (sub)systems. That mutual process serves to both benefit man and his creations.[44]

References

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