Folks here should be familiar with most of these arguments. Putting some interesting quotes below:

http://aeon.co/magazine/being-human/david-deutsch-artificial-intelligence/

"Creative blocks: The very laws of physics imply that artificial intelligence must be possible. What's holding us up?"

Remember the significance attributed to Skynet’s becoming ‘self-aware’? [...] The fact is that present-day software developers could straightforwardly program a computer to have ‘self-awareness’ in the behavioural sense — for example, to pass the ‘mirror test’ of being able to use a mirror to infer facts about itself — if they wanted to. [...] AGIs will indeed be capable of self-awareness — but that is because they will be General

Some hope to learn how we can rig their programming to make [AGIs] constitutionally unable to harm humans (as in Isaac Asimov’s ‘laws of robotics’), or to prevent them from acquiring the theory that the universe should be converted into paper clips (as imagined by Nick Bostrom). None of these are the real problem. It has always been the case that a single exceptionally creative person can be thousands of times as productive — economically, intellectually or whatever — as most people; and that such a person could do enormous harm were he to turn his powers to evil instead of good.[...] The battle between good and evil ideas is as old as our species and will go on regardless of the hardware on which it is running

He also says confusing things about induction being inadequate for creativity which I'm guessing he couldn't support well in this short essay (perhaps he explains better in his books). Not quoting here. His attack on Bayesianism as an explanation for intelligence is valid and interesting, but could be wrong. Given what we know about neural networks, something like this does happen in the brain, and possibly even at a concept level. 

The doctrine assumes that minds work by assigning probabilities to their ideas and modifying those probabilities in the light of experience as a way of choosing how to act. This is especially perverse when it comes to an AGI’s values — the moral and aesthetic ideas that inform its choices and intentions — for it allows only a behaviouristic model of them, in which values that are ‘rewarded’ by ‘experience’ are ‘reinforced’ and come to dominate behaviour while those that are ‘punished’ by ‘experience’ are extinguished. As I argued above, that behaviourist, input-output model is appropriate for most computer programming other than AGI, but hopeless for AGI.

His final conclusions are disagreeable. He somehow concludes that the principal bottleneck in AGI research is a philosophical one. 

In his last paragraph, he makes the following controversial statement:

For yet another consequence of understanding that the target ability is qualitatively different is that, since humans have it and apes do not, the information for how to achieve it must be encoded in the relatively tiny number of differences between the DNA of humans and that of chimpanzees.

This would be false if, for example, the mother controls gene expression while a foetus develops and helps shape the brain. We should be able to answer this question definitively once we can grow human babies completely in vitro. Another problem would be the impact of the cultural environment. A way to answer this question would be to see if our Stone Age ancestors would be classified as AGIs under a reasonable definition

Interesting corollary to Tyler Cowen's TED talk:

Models this complex -- whether of cellular biology, the weather, the economy, even highway traffic -- often fail us, because the world is more complex than our models can capture. But sometimes they can predict accurately how the system will behave. At their most complex these are sciences of emergence and complexity, studying properties of systems that cannot be seen by looking only at the parts, and cannot be well predicted except by looking at what happens.

[...]

With the new database-based science, there is often no moment when the complex becomes simple enough for us to understand it. The model does not reduce to an equation that lets us then throw away the model. You have to run the simulation to see what emerges. For example, a computer model of the movement of people within a confined space who are fleeing from a threat--they are in a panic--shows that putting a column about one meter in front of an exit door, slightly to either side, actually increases the flow of people out the door. Why? There may be a theory or it may simply be an emergent property. We can climb the ladder of complexity from party games to humans with the single intent of getting outside of a burning building, to phenomena with many more people with much more diverse and changing motivations, such as markets. We can model these and perhaps know how they work without understanding them. They are so complex that only our artificial brains can manage the amount of data and the number of interactions involved.

[...]

Model-based knowing has many well-documented difficulties, especially when we are attempting to predict real-world events subject to the vagaries of history; a Cretaceous-era model of that eras ecology would not have included the arrival of a giant asteroid in its data, and no one expects a black swan. Nevertheless, models can have the predictive power demanded of scientific hypotheses. We have a new form of knowing.