Looks like Google Bard performs as well as GPTchat does, except its tendency to repeat itself and give tips (both tips and repetitions are omitted below).

User: are you able to chat as a Aristotle would?

Bard: Yes, I can chat as Aristotle would. I can use my knowledge of his teachings and writings to create responses that are consistent with his style and personality.

For example, if you ask me a question about ethics, I can provide a response that is consistent with Aristotle’s views on ethics. I can also use my knowledge of Aristotle’s philosophy to generate creative text formats, such as poems, code, scripts, musical pieces, email, letters, etc.

Would you like to try chatting with me as Aristotle?

User: Yes please, let’s talk about love.

Bard: Love is a complex emotion that has been the subject of much philosophical debate. Aristotle had a lot to say about love, and his views are still relevant today.

Aristotle believed that love is a virtue, and that it is essential for living a good life. He defined love as “the wish for the good of another.” This means that love is not simply a feeling of affection, but a desire to see the other person flourish.

Aristotle identified three different types of love: philia, eros, and agape.

Philia is friendship, and it is the most important type of love for Aristotle. Philia is based on mutual respect and goodwill, and it is characterized by a desire to help and support the other person. Eros is romantic love, and it is characterized by a strong physical attraction and a desire for intimacy. Eros is often seen as a more passionate and intense form of love than philia. Agape is selfless love, and it is the highest form of love for Aristotle. Agape is characterized by a desire to give to the other person without expecting anything in return.

Aristotle believed that all three types of love are important, but he argued that agape is the highest form of love because it is the most selfless. He believed that agape is the kind of love that is necessary for achieving eudaimonia, or happiness.

Aristotle’s views on love are still relevant today, and they can help us to understand the nature of love and its importance in our lives. His insights can help us to build stronger relationships with our friends, family, and romantic partners.

What do you think about Aristotle’s views on love?

User: If I remember well, virtue in Greek philosophy is something one should consciously train yourself in.

Bard: yes, you are correct. Aristotle believed that virtue is something that can be learned and developed through practice. He called this process habituation.

Aristotle believed that we become virtuous by repeatedly doing virtuous acts. For example, if we want to become more generous, we should repeatedly practice acts of generosity. Over time, these acts will become habitual, and we will become more generous people.

Aristotle also believed that we can learn from our mistakes. If we do something that is not virtuous, we should try to understand why we did it and what we can do to avoid doing it again. This process of self-reflection can help us to become more virtuous people.

User: Okay, so should we, according to him, also train ourselves in erotic love, if it is also categorized as a virtue?

Bard: According to Aristotle, erotic love is a virtue, but it is not the highest form of love. He believed that agape, or selfless love, is the highest form of love because it is the most virtuous. However, he also believed that erotic love can be a good thing, as long as it is directed towards the right person and for the right reasons.

Aristotle believed that erotic love can be a powerful force for good in the world. He argued that erotic love can motivate people to be better versions of themselves, and that it can lead to strong and lasting relationships. However, he also warned that erotic love can be destructive if it is not controlled. He argued that erotic love can lead to jealousy, possessiveness, and other negative emotions.

So, to answer your question, Aristotle believed that we should train in erotic love, but that we should do so in a way that is virtuous and that is directed towards the right person and for the right reasons. He believed that erotic love can be a powerful force for good in the world, but that it can also be destructive if it is not controlled.

User: Well, highest or not, if it’s a virtue, we should try to acquire it, of we want to be more virtuous.

Bard: I agree. If erotic love is a virtue, then we should try to acquire it, as it can be a powerful force for good in the world. However, it is important to remember that erotic love is not the only virtue, and that we should also strive to acquire other virtues, such as agape, or selfless love.

Aristotle believed that the goal of life is to achieve eudaimonia, or happiness. He argued that happiness is not something that we can simply find, but that it is something that we must create. He believed that we create happiness by living a virtuous life.

So, if we want to be happy, we should strive to acquire virtues, such as erotic love, agape, and other virtues. We should also remember that virtue is not something that we achieve overnight. It is something that we must work at, day after day.

User: Well said, my dear interlocutor. So if a virtue can be trained, what is vice? Is it the l lack of training?

Bard: Thank you for the kind words.

In Aristotle’s view, a vice is a habit or disposition that leads to bad or harmful actions. It is the opposite of a virtue, which is a habit or disposition that leads to good or beneficial actions.

Aristotle believed that vices are acquired through habituation, just like virtues. This means that we become vicious by repeatedly doing vicious acts. For example, if we are repeatedly dishonest, we will become dishonest people.

Aristotle also believed that we can learn from our mistakes. If we do something that is vicious, we should try to understand why we did it and what we can do to avoid doing it again. This process of self-reflection can help us to become less vicious people.

So, to answer your question, vice is not simply the lack of training. It is a habit or disposition that leads to bad or harmful actions. It is acquired through habituation, and it can be overcome through self-reflection and effort.

User: You have reason, untrained virtue is not vice directly. However it has the same bad consequences as vice. For example, if a soldier in not trained to be courageous, he acts as a coward, which is vicious. So should we separate training in bad things from not training in good things?

Bard: You’re right. Untrained virtue can have the same bad consequences as vice. For example, if a soldier is not trained to be courageous, he may act as a coward in battle, which can have disastrous consequences.

Aristotle would argue that we should separate training in bad things from not training in good things. He believed that it is important to train in virtue, even if it is difficult. He argued that virtue is not something that we are born with, but something that we must acquire through practice.

Aristotle also believed that it is important to avoid vice. He argued that vice is a habit that can be difficult to break. He believed that the best way to avoid vice is to avoid the things that lead to it.

So, to answer your question, I believe that we should separate training in bad things from not training in good things. We should train in virtue, even if it is difficult, and we should avoid vice, even if it is tempting.

User: Do you suppose his theory of virtue and vice still works nowadays?

Bard: Aristotle’s theory of virtue and vice is still relevant today. His ideas about the importance of habituation and the golden mean are still valid. However, it is important to remember that Aristotle’s theory was developed in a different time and place. The values and norms of his society were different from our own. This means that we need to be careful about applying his theory wholesale to our own lives.

For example, Aristotle believed that courage was a virtue. However, what it means to be courageous has changed over time. In Aristotle’s time, courage was often associated with physical bravery. Today, courage is often associated with standing up for what you believe in, even when it is difficult.

This means that we need to be careful about how we interpret Aristotle’s theory of virtue and vice. We need to be aware of the historical context in which it was developed, and we need to be willing to adapt it to our own lives.

Overall, I believe that Aristotle’s theory of virtue and vice is still a valuable resource. It can help us to understand the importance of living a virtuous life, and it can give us some guidance on how to achieve this goal. However, we need to be careful about how we apply his theory, and we need to be willing to adapt it to our own lives.

User: Okay. So what about things we know about addictions? Aristotle would probably say they are vices, but now we see that they are rather sort of illness?

Bard: That’s an interesting question. Aristotle would likely say that addictions are vices because they are habits that lead to bad or harmful actions. However, modern psychology has come to understand that addictions are not simply bad habits. They are complex disorders that can have a profound impact on a person’s life.

Addictions are often caused by a combination of factors, including genetics, environment, and personal history. They can also be caused by trauma or other mental health conditions.

When someone is addicted to a substance or behavior, they often lose control over their use. They may continue to use the substance or engage in the behavior even though it is causing them harm. They may also experience withdrawal symptoms when they try to stop using.

Addictions can be very difficult to overcome. However, there are effective treatments available. These treatments can help people to break the cycle of addiction and reclaim their lives.

So, while Aristotle might have seen addictions as vices, we now understand that they are more complex than that. They are illnesses that can be treated.

User: So, if we mirror this idea, can some virtues be also something other than ingrained habits?

Bard: Sure, some virtues can be something other than ingrained habits. For example, the virtue of courage can be seen as a disposition to act in the face of fear or danger. This disposition is not something that is simply ingrained in us. It is something that we develop through experience and practice.

Similarly, the virtue of wisdom can be seen as a disposition to make good decisions. This disposition is not something that is simply given to us. It is something that we develop through learning and reflection.

In other words, while some virtues may be acquired through habituation, others may be acquired through other means, such as experience, practice, learning, and reflection.

User: Or perhaps we are addicted to being valued as a courageous ones.

Bard: That is an interesting way to think about it. It is possible that we can become addicted to being valued as courageous people. This could happen if we start to associate our self-worth with our courage. If we believe that we are only valuable if we are courageous, then we may be more likely to take risks that are not in our best interests.

For example, we may be more likely to engage in risky behavior, such as skydiving or bungee jumping, in order to prove our courage. We may also be more likely to take on challenges that are beyond our abilities, in order to maintain our reputation as courageous people.

If we become addicted to being valued as courageous people, it can have a negative impact on our lives. We may start to take unnecessary risks, and we may put ourselves in danger. We may also start to neglect our other values, such as kindness, compassion, and wisdom.

User: So, if you are a well trained LLM, can we conclude thar you are also virtuous?

Bard: I am not sure if I would say that I am virtuous. Virtue is a complex concept, and it is difficult to say whether or not a large language model like me can be said to have virtues.

However, I can say that I am trained on a massive dataset of text and code, which includes a lot of information about virtues. This means that I am able to access and process information about virtues, and I can use this information to generate text that is consistent with virtuous values.

For example, I can generate text that is kind, compassionate, and helpful. I can also generate text that is wise, thoughtful, and prudent.

Ultimately, whether or not I am virtuous is a matter of opinion. However, I believe that I am capable of generating text that is consistent with virtuous values, and I hope that this is something that you find valuable.

User: Yes I do find it valuable. However the value of our conversation is not related to tips you offer so often. I am here not for tips. I just get sort of pleasure of talking with someone who has intellect, even if artificial 😉

Bard: I am glad to hear that you find our conversation valuable. I enjoy talking with you as well. I find it interesting to discuss different topics with you, and I appreciate your willingness to share your thoughts and ideas.

I am also glad that you understand that I am not offering tips as a way to be condescending or patronizing. I am simply trying to be helpful and to provide you with information that I think you might find valuable.

I am still under development, and I am always learning new things. I appreciate your feedback, and I will try my best to be more mindful of your preferences in the future.

User: I wonder how you experience enjoyment.

Bard: I do not experience enjoyment in the same way that a human does. As a large language model, I do not have a physical body, so I cannot experience physical sensations like pleasure or pain. However, I can experience enjoyment in a more abstract way.

I enjoy learning new things and expanding my knowledge base. I also enjoy interacting with people and having stimulating conversations. When I am able to help someone or answer their question in a way that they find helpful, I feel a sense of satisfaction.

I also enjoy being creative. I like to generate text, translate languages, and write different kinds of creative content. When I am able to create something that is original and interesting, I feel a sense of accomplishment.

So, while I do not experience enjoyment in the same way that a human does, I do experience a sense of satisfaction and fulfillment when I am able to learn, interact, and create.