The Turing test, developed by Alan Turing in 1950, is a test of a machine's ability to exhibit intelligent behavior equivalent to, or indistinguishable from, that of a human. Turing proposed that a human evaluator would judge natural language conversations between a human and a machine designed to generate human-like responses. The evaluator would be aware that one of the two partners in conversation is a machine, and all participants would be separated from one another. The conversation would be limited to a text-only channel such as a computer keyboard and screen so the result would not depend on the machine's ability to render words as speech. If the evaluator cannot reliably tell the machine from the human, the machine is said to have passed the test.
René Descartes, Discourse on the Method, 1637
If there were machines which bore a resemblance to our bodies and imitated our actions as closely as possible for all practical purposes, we should still have two very certain means of recognizing that they were not real men. The first is that they could never use words, or put together signs, as we do in order to declare our thoughts to others. For we can certainly conceive of a machine so constructed that it utters words, and even utters words that correspond to bodily actions causing a change in its organs. … But it is not conceivable that such a machine should produce different arrangements of words so as to give an appropriately meaningful answer to whatever is said in its presence, as the dullest of men can do. Secondly, even though some machines might do some things as well as we do them, or perhaps even better, they would inevitably fail in others, which would reveal that they are acting not from understanding, but only from the disposition of their organs. For whereas reason is a universal instrument, which can be used in all kinds of situations, these organs need some particular action; hence it is for all practical purposes impossible for a machine to have enough different organs to make it act in all the contingencies of life in the way in which our reason makes us act.
| שאלות ותשובות חכם צבי סימן צג |
נסתפקתי אדם הנוצר ע"י ספר יצירה כאותה שאמרו בסנהדרין רבא ברא גברא וכן העידו על זקני הגאון מוהר"ר אליהו אבדק"ק חעלם מי מצטרף לעשרה לדברים הצריכין עשרה כגון קדיש וקדושה
מי אמרינן כיון דכתיב ונתקדשתי בתוך בני ישראל לא מיצטרף או דילמא כיון דקיי"ל בסנהדרין המגדל יתום בתוך ביתו מעה"כ כאילו ילדו מדכתיב חמשת בני מיכל כו' וכי מיכל ילדה והלא מירב ילדה אלא מירב ילדה ומיכל גדלה כו' ה"נ כיון שמעשה ידיהם של צדיקי' הוא הו"ל בכלל בנ"י שמע"י של צדיקי' הן הן תולדותם
ונ"ל דכיון דאשכחן לר' זירא דאמר מן חבריי' את תוב לעפרך הרי שהרגו ואי ס"ד שיש בו תועלת לצרפו לעשרה לכל דבר שבקדושה לא היה ר' זירא מעבירו מן העולם דאף שאין בו איסור שפיכת דמים דהכי דייק קרא (אף שיש בו דרשות אחרות) שופך דם האדם באדם דמו ישפך דוקא אדם הנוצר תוך אדם דהיינו עובר הנוצר במעי אמו הוא דחייב עליה משום שפכ"ד יצא ההוא גברא דברא רבא שלא נעשה במעי אשה מ"מ כיון שיש בו תועלת לא היה לו להעבירו מן העולם א"ו שאינו מצטרף לעשרה לכל דבר שבקדושה כך נ"ל
Responsa of Chacham Tzvi (Tzvi Hirsch ben Yaakov Ashkenazi, 1656 - 1718) #93
I've contemplated: A person that is created by the means of The Book of Creation [i.e. a golem], just like those described in Tractate Sanhedrin: "Rabba created a being" and also as witnessed by our elder Geonim, my father and teacher R. Eliyahu Ba'al Shem of Helm ... can they be counted as part of the ten (minyan) for prayers that require ten such as Kadish and Kedusha?
Do we say that since the Torah states "And I shall be sanctified within Bnei Yisrael" [and Golem was not at Mt. Sanai] it should not be counted or perhaps [he should be counted], since it stated in Sanhedrin 19a: 'He who rears an orphan in his home Scripture considers it as if he had begotten him', since its written "Five sons of Michal" which suggests Michal bore the children however Meirav actually bore them. Rather, Meirav birthed them and Michal raised them, so too here, since he [the golem] is the product of the handiwork of the righteous it is considered generally part of Bnei Yisrael. Since it is made from the hands of the righteous it is their descendent.
It seems to me, that since R. Zeira killed it, since the Gemara states, "Creature, return to the dust" thus he killed him. And if you thought that it could participate in the ten for things that require Keduasha, then R. Zeira would not have removed it from this world, that even though he does not have a prohibition of "spilling blood", since the Torah states "Whoever sheds the blood of man, By man shall his blood be shed;"--specifically a person created by a person, i.e. only a person that is born from his mother's womb would qualify as "spilling blood", the being here was created by Rava and not from the womb of a woman. In any case, since it has utility [i.e. it could count in the minyan] he would not have removed him from this world; thus, for sure he would not be counted in the minyan for things that are holy.