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In this article, the metaphor of the magic mirror from "Snow White and the Seven Dwarfs" by Jacob and Wilhelm Grimm (Grimm 1857) is employed to illustrate the pervasive application of ChatGPT. However, the question arises: Can ChatGPT, like the fairy tale's mirror, reveal everything? OpenAI asserts that ChatGPT can handle follow-up questions, acknowledge errors, challenge incorrect assumptions, and decline unsuitable requests due to its conversational capabilities. Conversely, Noam Chomsky (Chomsky et al. 2023) deems these claims a "false promise." This article delves into why Chomsky views it as such, starting with an overview of ChatGPT's functionality. It then explores Alan Turing's significant contributions to AI and considers his critiques, followed by a discussion on Chomsky's perspective, leading to the conclusion. The article is structured into four main sections: I) An introduction to ChatGPT and its features, II) Alan Turing's contributions and criticisms of AI, III) Chomsky's stance on ChatGPT, and IV) The conclusion. Employing a qualitative social science methodology, the article scrutinizes journals and publications pertinent to the discourse, critically evaluating existing research to articulate the issue from Chomsky's viewpoint. [ABSTRACT FROM AUTHOR]

The fly-agaric, with its characteristic red hat sprinkled with white spots, is the best known mushroom of Eurasian iconography, depicted countless times in children's fairy tales and Christmas themes. Endowed with intoxicating properties and used for millennia in Siberia as a visionary shamanic source, for several centuries Western culture has also attributed deadly properties to it. The cultural genesis of this "mortalization" process brought to the opposing values of "poisonous / intoxicating" and "negative / positive"; a semantic ambivalence that has also been present in Russian culture since pre-Soviet times. The mukhomor -- the Russian name for fly-agaric--was employed in the final years of Soviet power as a symbol of redemption by dissident underground movements, and its significant presence in contemporary Russian intellectual, literary and artistic production is presented on the basis of historical and ethnomycological considerations. [ABSTRACT FROM AUTHOR]