Monday, December 06, 2004

It Takes an Agent to be Semantic 

Conceptualizations are used to make discriminations. Such discriminations happen on representations of the world. They happen on things with intentionality, on things that are about something else. This requires a boundary creating an interior space which separates a part of the world from the rest of the world. Within this interior space there must be a capacity to form a representation of that which is exterior. It is upon these interior representations of exterior space that discriminations can be made. The world outside is not divided by conceptualizations, it is one, whole, indivisible. But representations of it, made in the interior space of an agent, permit discrimination of figures out of it's ground of the representation of the world. Such discriminations are concepts. But the map is not the territory, and concepts are not the world. And for this reason they are always approximate and in a sense will always fail to correctly represent the world. Conceptualizations do not replicate the world.

Conceptualizations form discrimination trees. But they are static. Nothing is identified, denoted or defined until an agent performs an act of discrimination using that conceptualization. Therefore, we should speak of identification and denotation events. The valuable thing about an identifier is that it provides to an agent a means of immediate discrimination of an entity from all other entities. URIs, words, symbols or signs can be mapped to conceptual discrimination trees. When this is done, a symbol can be used to select a tree that can be used to discriminate an entity within the representation of the world from the rest of the representation. This is a semantic event. Note that these conditions are necessary. Most machines do not have representations of the world, thus most machines cannot participate in semantic events. But they are also sufficient, in particular, full intelligence is not required. A bounded interior, a representation of the exterior world, a set of conceptual discrimination trees that ranges over the representation and a mapping of trees to symbols are the conditions of semantic agency. And it can be implemented by machines. This is important because if the semantics of the Semantic Web are only usable by humans, we would be better off using natural language, perhaps enhanced with global database schemas. In order for semantics to be used by machinery, these conditions for semantic agency must met.

Conceptualizations are of limited utility. They are always special purpose. No general or upper ontology will ever gain universal acceptance. In fact, even a single agent may not be able to do all it wants to do with a single upper ontology. Agents will need multiple ontologies, different ones for different goals. This makes it implausible to expect that by simply duplicating an ontology in another agent, we can prepare for frictionless communication. If this were true, the IT problem of application integration would be solved by duplicating the database schemas of each application in the database of the other application. And it would have given rise to a global marketplace for shared database schemas.

It often seems that the Semantic Web is viewed as a single, global agent with which all other agents are communicating. On this view, the Semantic Web is sort of a global mind, or universal conceptualization (or at least a global database) accessible to all. Everyone contributes, somehow it all get reconciled, and all can benefit from it.


There is also a growing number of proponents of another view, one which recognizes that agents probably won't ever and do not in fact require a shared conceptualization in order to participate in semantic activities with each other. On this view, the focus is on negotiation, coordination and iterative games to reconcile different mappings to different conceptualizations and arrive at a shared vocabulary that works for the conversation between the two agents.

after Luc Steels



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Prior Art

Socrates

"We are in the habit, I take it, of positing a single idea or form in the case of the various multiplicities to which we give the same name. Do you not understand?” “I do.” “In the present case, then, let us take any multiplicity you please; for example, there are many couches and tables.” “Of course.” “But these utensils imply, I suppose, only two ideas or forms, one of a couch and one of a table.” “Yes.” “And are we not also in the habit of saying that the craftsman who produces either of them fixes his eyes on the idea or form, and so makes in the one case the couches and in the other the tables that we use, and similarly of other things? For surely no craftsman makes the idea itself. How could he?” “By no means.”
Plato, Republic X, page 596a


David Hume

"This convention is not of the nature of a promise: For even promises themselves, as we shall see afterwards, arise from human conventions. It is only a general sense of common interest; which sense all the members of the society express to one another, and which induces them to regulate their conduct by certain rules. I observe, that it will be for my interest to leave another in the possession of his goods, provided he will act in the same manner with regard to me. He is sensible of a like interest in the regulation of his conduct. When this common sense of interest is mutually expressed, and is known to both, it produces a suitable resolution and behaviour. And this may properly enough be called a convention or agreement betwixt us, though without the interposition of a promise; since the actions of each of us have a reference to those of the other, and are performed upon the supposition, that something is to be performed on the other part. Two men, who pull the oars of a boat, do it by an agreement or convention, though they have never given promises to each other. Nor is the rule concerning the stability of possession the less derived from human conventions, that it arises gradually, and acquires force by a slow progression, and. by our repeated experience of the inconveniences of transgressing it. On the contrary, this experience assures us still more, that the sense of interest has become common to all our fellows, and gives us a confidence of the future regularity of their conduct: And it is only on the expectation of this, that our moderation and abstinence are founded. In like manner are languages gradually established by human conventions without any promise. ..." - A Treatise of Human Nature, Chapter 74, 1739–40 by David Hume


John Locke

"...Semeiotike, or the doctrine of signs; the most usual whereof being words, it is aptly enough termed also Logike, logic: the business whereof is to consider the nature of signs, the mind makes use of for the understanding of things, or conveying its knowledge to others. For, since the things the mind contemplates are none of them, besides itself, present to the understanding, it is necessary that something else, as a sign or representation of the thing it considers, should be present to it: and these are ideas. And because the scene of ideas that makes one man's thoughts cannot be laid open to the immediate view of another, nor laid up anywhere but in the memory, a no very sure repository: therefore to communicate our thoughts to one another, as well as record them for our own use, signs of our ideas are also necessary: those which men have found most convenient, and therefore generally make use of, are articulate sounds. The consideration, then, of ideas and words as the great instruments of knowledge, makes no despicable part of their contemplation who would take a view of human knowledge in the whole extent of it. And perhaps if they were distinctly weighed, and duly considered, they would afford us another sort of logic and critic, than what we have been hitherto acquainted with." - AN ESSAY CONCERNING HUMAN UNDERSTANDING by John Locke 1690