As artificial intelligence (AI) becomes progressively more engaged with society, its shift from technical tool to participating in society raises questions about AI personhood. Drawing upon developmental psychology and systems theory, a mediating structure for AI proto-personhood is defined analogous to an early stage of human development. The proposed AI bridges technical, psychological, and theological perspectives on near-future AI and is structured by its hardware, software, computational, and sociotechnical systems through which it experiences its world as embodied (even for putatively (...) disembodied AI). Further social and moral construction can occur building upon a simple “self” for AI synthesized from symbolic and statistical approaches to AI. (shrink)

Our perception of external features comprises, among others, functional and phenomenological levels. At the functional level, the perceiver’s mind processes external features according to its own causal- functional organization. At the phenomenological level, the perceiver has consciousness of external features. The question of this paper is: How do the functional and the phenomenological levels of perception relate to each other? The answer I propose is that functional states of specifically perceptual attention constitute the necessary basis for the arising of consciousness (...) in a perceiver. -/- Widely studied within cognitive psychology, perceptual attention is still awaiting a thoroughgoing philosophical treatment. The paper presents and draws upon Anne Treisman’s feature-integration theory of attention (cf. A. Treisman & G. Gelade, “A Feature-Integration Theory of Attention,” Cognitive Psychology, 12, 1980. Pp. 97-136). According to this theory, attentional mechanisms are responsible for the binding of perceptual features into coherent and stable objects of perception. By itself, I will claim, the theory of feature integration does not allow a straightforward reduction of consciousness to the functional processing underlying it. However, on the basis of Treisman’s theory we can produce a methodological argument for endorsing the non-reductivist thesis that attentional states constitute the necessary basis for the arising of consciousness in a perceiver. The paper closes by presenting this argument, according to which the thesis is implied by a unified account of the common representational natures of attentional and conscious states. (shrink)

According to non-reductive physicalism, mental properties of the phenomenal sort are essentially different from physical properties, and cannot be reduced to them. This being a quarrel about properties, I draw on the categorical / dispositional distinction to discuss this non-reductive claim. Typically, non-reductionism entails a categorical view of phenomenal properties. Contrary to this, I will argue that phenomenal properties, usually characterized by what it is like to have them, are mainly the manifestation of dispositional properties. This paper is thus divided (...) into two parts. In the first part, after tracing a working distinction between categorical and dispositional properties, I argue that there is a form of incoherence looming behind the idea of taking phenomenal properties as categorical. In the second part, I argue in favor of the view that phenomenal properties are dispositional properties with an essential manifestation. This interpretation allows us to broaden dispositionalism so as to include the sciences of mind, thus ultimately favoring a physicalist view on the mind. (shrink)

In this paper, I present a two-pronged argument devoted to defending the type-identity theory of mind against the argument presented by Kripke in _Naming and Necessity_. In the first part, the interpersonal case, I show that since it is not possible to establish the metaphysical conditions for phenomenal identity, it is not possible to argue that there can be physical differences between two subjects despite their phenomenal identity. In the second part, the intrapersonal case, I consider the possibility of imagining (...) one and the same individual having the same phenomenal state while counterfactually being in very different physical states. I argue that this case should respect Kripke’s implicit theory of personal identity—but this proves to be a very difficult task to accomplish, thus preventing the argument from getting off the ground. Therefore, I maintain, that the type-identity theory is still the better option to solve the mind–body problem. (shrink)

In his recent "Thomas vs. Thomas: A New Approach to Nagel's Bat Argument", Yujin Nagasawa interprets Thomas Nagel as making a certain argument against physicalism and objects that this argument transgresses a principle, laid down by Thomas Aquinas, according to which inability to perform a pseudo-task does not count against an omnipotence claim. Taking Nagasawa's interpretation of Nagel for granted, I distinguish different kinds of omnipotence claims and different kinds of pseudo-tasks, and on that basis show that Nagasawa's criticism of (...) Nagel is unsuccessful. I also show how his reflections do nonetheless point to a limitation of the approach he means to criticize. (shrink)

Although their thesis is generally sound, Barresi & Moore give insufficient attention to the need for a methodology, whether simulation based or theory-based, for choosing among alternative possible matches of first person and third person information. This choice must be sensitive to contextual information, including past behavior. Moreover, apart from simulation or theory, first person information would not help predict future behavior.

The recent article “The Prospects of Artificial Consciousness: Ethical Dimensions and Concerns” by Elisabeth Hildt (2023) in the AJOB Neuroscience presents a thorough examination of the ethical imp...

The essay begins with a history of the term pluralism, the philosophical uses of which owe much to William James. Following Jean Wahl and others, we can distinguish various senses of the term in James’s writings, including the metaphysical theses that human action is not fully determined, and that the world contains a multiplicity of unique entities that cannot be fully described in concepts. On the epistemological front, James embraces scheme pluralism, the view that there are many correct schemes for (...) describing the universe. According to James’s vertical scheme pluralism, there are different non-rival schemes, for example those of mathematics, ethics, and the consular service. According to his horizontal scheme pluralism there can be more than one correct account of how things are in any given domain. James also embraces ethical pluralism, the thesis that there are different reasonable or valid systems of values, and point of view pluralism, that claim that there are many legitimate but—at least in some cases—incommensurable points of view on the universe. James is particularly interested in the cases of human/human, human/animal, and human/higher consciousness points of view. The essay traces the development of James’s views about pluralism from the early eighteen eighties onward, including the essays collected in The Will to Believe (1897), his lecture “On a Certain Blindness in Human Beings” (1899) Pragmatism (1907), and from the last years of his life, A Pluralistic Universe (1909), “A Pluralistic Mystic” (1910), Some Problems of Philosophy (1911). It concludes with a brief discussion of contemporary pluralism in the work of Nelson Goodman, Hilary Putnam, and others. (shrink)

Zygon®, Volume 56, Issue 4, Page 960-970, December 2021.

In this paper the explanatory gap of the philosophy of mind is explored, and found to have a similar structure even in different framings of the mind–body problem. This leads to the consideration that the MBP may be a special case of the more general whole-part problem: how do properties of wholes arise from the particular assembly of isolated parts? The conclusion is argued that only an approach of mereological holism offers solace from the explanatory gap problem, exchanging it for (...) a reverse explanatory gap problem that has more promising prospects for future solution, possibly in the form of integrated information theory. These considerations, along with the problem of explaining qualia lead to a proposed solution to the MBP in holistic cosmopsychism. (shrink)

This paper examines an insoluble Cartesian problem for classical AI, namely, how linguistic understanding involves knowledge and awareness of u’s meaning, a cognitive process that is irreducible to algorithms. As analyzed, Descartes’ view about reason and intelligence has paradoxically encouraged certain classical AI researchers to suppose that linguistic understanding suffices for machine intelligence. Several advocates of the Turing Test, for example, assume that linguistic understanding only comprises computational processes which can be recursively decomposed into algorithmic mechanisms. Against this background, in (...) the first section, I explain Descartes’ view about language and mind. To show that Turing bites the bullet with his imitation game, in the second section I analyze this method to assess intelligence. Then, in the third section, I elaborate on Schank and Abelsons’ Script Applier Mechanism (SAM, hereby), which supposedly casts doubt on Descartes’ denial that machines can think. Finally, in the fourth section, I explore a challenge that any algorithmic decomposition of linguistic understanding faces. This challenge, I argue, is the core of the Cartesian problem: knowledge and awareness of meaning require a first-person viewpoint which is irreducible to the decomposition of algorithmic mechanisms. (shrink)

Second person intentional relations, involving intentional activities directed at the perceptor, are qualitatively different from first and third person relations. They generate a peculiar, bidirectional kind of intentionality, especially in the realm of visual perception. Systems specialized in dealing with this have been selected by evolution. These systems can be considered to be the evolutionary precursors to the human theory of mind.

Les philosophes parlent de «l’effet que cela fait» d’avoir une expérience particulière, sans tenir compte des variations sémantiques de la phrase. La «vision aveugle» manque de détails.

The central mission of cognitive science is to reveal the real nature of the mind, however familiar or foreign that nature may be to naive preconceptions. The existence of naive conceptions is also important, however. Prescientific thought and language contain concepts of the mental, and these concepts deserve attention from cognitive science. Just as scientific psychology studies folk physics (McCloskey 1983, Hayes 1985), viz., the common understanding (or misunderstanding) of physical phenomena, so it must study folk psychology, the common understanding (...) of mental states. This subfield of scientific psychology is what I mean by the phrase 'the psychology of folk psychology'. (shrink)

RÉSUMÉLes qualia n'existent pas. La différence phénoménologique entre voir et imaginer, c'est que les propositions auxquelles l'expérient commence à croire dans le premier cas sont uniquement considérées dans le second. Nous pouvons savoir «quel effet cela fait d’être une chauve-souris» en sachant que leur faculté d’écholocation les informe non-inférentiellement des formes, grandeurs, et distances directionnelles des surfaces à proximité. Toutefois, les termes désignant les qualités secondes (comme les couleurs) sont les noms des propriétés-types qu'ils désignent, et dérivent causalement d'un «baptême» (...) verbal; les expérients ne peuvent donc connaître le caractère des expériences de couleur sans étudier la physiologie du cerveau. (shrink)

The ordinary understanding and ascription of mental states is a multiply complex subject. Widely discussed approaches to the subject, such as functionalism and the theory-theory (TT), have many variations and interpretations. No surprise, then, that there are misunderstandings and disagreements, which place many items on the agenda. Unfortunately, the multiplicity of issues raised by the commentators and the limitations of space make it impossible to give a full reply to everyone. My response is divided into five topics: (1) Which version(s) (...) of functionalism are candidates for an account of folk psychology, and is any such version satisfactory? (2) Where does TT stand in light of the two target articles and commentaries? (3) Does a phenomenological story provide a promising account of mental states, and is there special first-person authority about them? (4) What are suitable methodological assumptions for our subject matter? (5) How well does the simulation theory fare as an account of third-person mentalistic ascription? (shrink)

Higher Order theories of consciousness have their fair share of sympathisers, but the arguments mustered in their support are—to my mind—unduly persuasive. My aim in this paper is to show that Higher Order theories cannot accommodate the possibility of misrepresentation without either falling into contradiction, or collapsing into a First-Order theory. If this diagnosis is on the right track, then Higher Order theories—at least in the specific versions here considered—fail to give an account of what they set out to explain: (...) what is distinctive of ‘conscious’ phenomena. (shrink)

In human conscious experience, many features are present in combination: objects are presented through the senses, information from different sensory modalities is integrated, events are marked wit...

The boundary problem is related to the binding problem, part of a family of puzzles and phenomenal experiences that theories of consciousness (ToC) must either explain or eliminate. By comparison with the phenomenal binding problem, the boundary problem has received very little scholarly attention since first framed in detail by Rosengard in 1998, despite discussion by Chalmers in his widely cited 2016 work on the combination problem. However, any ToC that addresses the binding problem must also address the boundary problem. (...) The binding problem asks how a unified first person perspective (1PP) can bind experiences across multiple physically distinct activities, whether billions of individual neurons firing or some other underlying phenomenon. To a first approximation, the boundary problem asks why we experience hard boundaries around those unified 1PPs and why the boundaries operate at their apparent spatiotemporal scale. We review recent discussion of the boundary problem, identifying several promising avenues but none that yet address all aspects of the problem. We set out five specific boundary problems to aid precision in future efforts. We also examine electromagnetic (EM) field theories in detail, given their previous success with the binding problem, and introduce a feature with the necessary characteristics to address the boundary problem at a conceptual level. Topological segmentation can, in principle, create exactly the hard boundaries desired, enclosing holistic, frame-invariant units capable of effecting downward causality. The conclusion outlines a programme for testing this concept, describing how it might also differentiate between competing EM ToCs. (shrink)

Time series of macroscopic quantities that are aggregates of microscopic quantities, with unknown one‐many relations between macroscopic and microscopic states, are common in applied sciences, from economics to climate studies. When such time series of macroscopic quantities are claimed to be causal, the causal relations postulated are representable by a directed acyclic graph and associated probability distribution—sometimes called a dynamical Bayes net. Causal interpretations of such series imply claims that hypothetical manipulations of macroscopic variables have unambiguous effects on variables “downstream” (...) in the graph, and such macroscopic variables may be predictably produced or altered even while particular microstates are not. This paper argues that such causal time series of macroscopic aggregates of microscopic processes are the appropriate model for mental causation. (shrink)

Arguments about the relationship between science and religion often proceed by identifying a set of essential characteristics of scientific and religious worldviews and arguing on the basis of these characteristics for claims about a relationship of conflict or compatibility between them. Such a strategy is doomed to failure because science, to some extent, and religion, to a much larger extent, are cultural phenomena that are too diverse in their expressions to be characterized in terms of a unified worldview. In this (...) paper I follow a different strategy. Having offered a loose characterization of the nature of science, I pose five questions about specific areas where religious and scientific worldviews may conflict - questions about the nature of faith, the belief in a God or Gods, the authority of sacred texts, the relationship between scientific and religious conceptions of the mind/soul, and the relationship between scientific and religious understandings of moral behavior. My review of these questions will show that they cannot be answered unequivocally because there is no agreement amongst religious believers as to the meaning of important religious concepts. Thus, whether scientific and religious worldviews conflict depends essentially upon whose science and whose religion one is considering. In closing, I consider the implications of this conundrum for science education. (shrink)

In this paper I discuss Searle's claim that the computational properties of a system could never cause a system to be conscious. In the first section of the paper I argue that Searle is correct that, even if a system both behaves in a way that is characteristic of conscious agents (like ourselves) and has a computational structure similar to those agents, one cannot be certain that that system is conscious. On the other hand, I suggest that Searle's intuition that (...) it is “empirically absurd” that such a system could be conscious is unfounded. In the second section I show that Searle's attempt to show that a system's computational states could not possibly cause it to be conscious is based upon an erroneous distinction between computational and physical properties. On the basis of these two arguments, I conclude that, supposing that the behavior of conscious agents can be explained in terms of their computational properties, we have good reason to suppose that a system having computational properties similar to such agents is also conscious. (shrink)

Perner and Roessler Causing human action: new perspectives on the causal theory of action, MIT Press, Cambridge, MA, pp 199–228, 2010) hold that children who do not yet have an understanding of subjective perspectives, i.e., mental states, explain actions by appealing to objective facts. In this paper, we criticize this view. We argue that in order to understand objective facts, subjects need to understand perspectives. By analysing basic fact-expressing assertions, we show that subjects cannot refer to facts if they do (...) not understand two types of perspectivity, namely, spatial and doxastic perspectivity. To avoid conceptual confusion regarding different ways of referring to facts, we distinguish between reference to facts de re and de dicto. (shrink)

This article is devoted to the conceptual analysis of two texts of leading scholars in cognitive neuroscience and its philosophy, Patricia Churchland and Eric Kandel. After a short introduction about the notion of reduction, I give a detailed account of the way both scientists view the relationship between theories about brain functioning on the one hand and consciousness and psychopathology, respectively, on the other hand. The analysis not only reveals underlying philosophical mind/brain conceptions and their inner tensions, but also the (...) conceptual relevance of distinctions that are fundamental in the work of Dooyeweerd, such as the distinction between modes and entities, between law and subject and between subject function and object function. After a brief clarification of the way these distinctions function in Dooyeweerd’s theory of the body as an ‘enkaptic structural whole’, I try to explain how the conceptual framework, developed here, could be applied to brain functioning and leads to greater clarity in neuroscientific theorizing. (shrink)

The primary goal of this paper is to provide substantial motivation for exploring an Acquaintance account of phenomenal consciousness, on which what fundamentally explains phenomenal consciousness is the relation of acquaintance. Its secondary goal is to take a few steps towards such an account. Roughly, my argument proceeds as follows. Motivated by prioritizing naturalization, the debate about the nature of phenomenal consciousness has been almost monopolized by representational theories. Among them, Self-Representationalism is by far the most antecedently promising. However, on (...) thorough inspection, Self-Representationalism turns out not explanatorily or theoretically better than the Acquaintance account. Indeed, the latter seems to be superior in at least some important respects. Therefore, at the very least, there are good reasons to take the Acquaintance account into serious consideration as an alternative to representational theories. The positive contribution of this paper is a sketch of an account of consciousness on which phenomenal consciousness is explained partly in representationalist terms, but where a crucial role is played by the relation of acquaintance. (shrink)

This paper concerns those patients whose brain is irreversibly damaged to the point where they will never recover significant mental life. I examine the reasons which justify the decision to withhold or discontinue active medical intervention in these patients. They involve the identity, quality of life and agency of those beings whom we value as persons.

This paper defends a novel account of how we introspect phenomenal states, the Demonstrative Attention account (DA). First, I present a set of necessary and sufficient conditions for phenomenal state introspection which are not psychological, but purely metaphysical and semantic. Next, to explain how these conditions can be satisfied, I describe how demonstrative reference to a phenomenal content can be achieved through attention alone. This sort of introspective demonstration differs from perceptual demonstration in being non-causal. DA nicely explains key intuitions (...) about phenomenal self-knowledge, makes possible an appealing diagnosis of blindsight cases, and yields a highly plausible view as to the extent of our first-person epistemic privilege. Because these virtues stem from construing phenomenal properties as non-relational features of states, my defense of DA constitutes a challenge to relational construals of phenomenal properties, including functionalism and representationalism. And I provide reason to doubt that they can meet this challenge. (shrink)

Purpose– This paper aims to explore human technology relations through the lens of sci-fi movies within the life cycle of the ETHICOMP conference series. Here, different perspectives on artificial intelligent agents, primarily in the shape of robots, but also including other kinds of intelligent systems, are explored. Hence, IT-ethical issues related to humans interactions with social robots and artificial intelligent agents are illustrated with reference to: Alex Proyas’ I, Robot; James Cameron’s Terminator; and the Wachowski brothers’ Matrix. All three movies (...) present robots cast in the roles of moral agents capable of doing good or evil. Steven Spielberg’s Artificial Intelligence, A.I. gives rise to a discussion of the robot seen as a moral patient and furthermore reflects on possibilities for care and trust relations between robots and humans. Andrew Stanton’s Wall-E shapes a discussion of robots as altruistic machines in the role as facilitators of a flourishing society. Steven Spielberg’s Minority Report allows for a discussion of knowledge-discovering technology and the possibility for balancing data utility and data privacy.Design/methodology/approach– Observations of themes in sci-fi movies within the life span of the ETHICOMP conference series are discussed with the purpose of illustrating ways in which science fiction reflects (science) faction. In that sense, science fiction does not express our worries for a distant future, but rather casts light over questions, which is of concern in the present time.Findings– Human technology interactions are addressed and it is shown how sci-fi films highlight philosophical questions that puzzle us today, such as which kind of relationships can and ought to be formed with robots, and whether the roles they play as social actors demand that one ought to assign moral standing to them. The paper does not present firm answers but instead pays attention to the selection and framing of questions that deserve attention.Originality/value– To relate sci-fi movies to topics raised during the past 20 years of the ETHICOMP conference series, seemed to be an appropriate way of celebrating the 20-year anniversary of the ETHICOMP conference series. (shrink)

This paper calls into question the viability of materialist reduction of the phenomenal. I revisit the 'Knowledge Argument', which claims that there is information about the phenomenal which is not reducible to, nor even inferable from, information about the physical. I demonstrate the failure of the two chief strategies for blocking the Knowledge Argument: analyzing phenomenal knowledge as an ability, and construing it as knowledge of facts which are ontologically reducible to physical facts. Materialist reduction of the phenomenal is, thus, (...) untenable; materialists must adopt a more extreme, eliminativist view about the phenomenal. (shrink)

Our conscious minds exist in the Universe, therefore they should be identified with physical states that are subject to physical laws. In classical theories of mind, the mental states are identified with brain states that satisfy the deterministic laws of classical mechanics. This approach, however, leads to insurmountable paradoxes such as epiphenomenal minds and illusionary free will. Alternatively, one may identify mental states with quantum states realized within the brain and try to resolve the above paradoxes using the standard Hilbert (...) space formalism of quantum mechanics. In this essay, we first show that identification of mind states with quantum states within the brain is biologically feasible, and then elaborating on the mathematical proofs of two quantum mechanical no-go theorems, we explain why quantum theory might have profound implications for the scientific understanding of one's mental states, self identity, beliefs and free will. (shrink)