The possibility of AI consciousness depends much on the correct answer to the mind–body problem: how our materialistic brain generates subjective consciousness? If a materialistic answer is valid, machine consciousness must be possible, at least in principle, though the actual instantiation of consciousness may still take a very long time. If a non-materialistic one (either mentalist or dualist) is valid, machine consciousness is much less likely, perhaps impossible, as some mental element may also be required. Some recent advances in neurology (...) (despite the separation of the two hemispheres, our brain as a whole is still able to produce only one conscious agent; the negation of the absence of a free will, previously thought to be established by the Libet experiments) and many results of parapsychology (on medium communications, memories of past lives, near-death experiences) suggestive of survival after our biological death, strongly support the non-materialistic position and hence the much lower likelihood of AI consciousness. Instead of being concern about AI turning conscious and machine ethics, and trying to instantiate AI consciousness soon, we should perhaps focus more on making AI less costly and more useful to society. (shrink)

Science and the Afterlife Experience is the concluding volume of a trilogy that began with Parapsychology and the Skeptics (Carter 2007; reissued as Science and Psychic Phenomena, Carter 2012) and continued with Science and the Near-Death Experience (Carter 2010). These books provide handy introductions to parapsychology, psychical research, and allied concerns (such as the near-death experience) for a new generation of readers. They may best be described as quasi-scholarly, aimed primarily at a general (non-academic) audience, although they include notes, reference (...) lists, and indexes. Carter, who holds an M.A. from the University of Oxford, England, identifies himself as a philosopher and here and there addresses philosophical concerns, such as the implications of “paranormal” phenomena for concepts of personal identity. One of the hallmarks of the series is the attention given to materialistic skeptical positions, extended in the volume under review to include super-ESP. (shrink)

The possibility of AI consciousness depends much on the correct answer to the mind–body problem: how our materialistic brain generates subjective consciousness? If a materialistic answer is valid, machine consciousness must be possible, at least in principle, though the actual instantiation of consciousness may still take a very long time. If a non-materialistic one (either mentalist or dualist) is valid, machine consciousness is much less likely, perhaps impossible, as some mental element may also be required. Some recent advances in neurology (...) (despite the separation of the two hemispheres, our brain as a whole is still able to produce only one conscious agent; the negation of the absence of a free will, previously thought to be established by the Libet experiments) and many results of parapsychology (on medium communications, memories of past lives, near-death experiences) suggestive of survival after our biological death, strongly support the non-materialistic position and hence the much lower likelihood of AI consciousness. Instead of being concern about AI turning conscious and machine ethics, and trying to instantiate AI consciousness soon, we should perhaps focus more on making AI less costly and more useful to society. (shrink)

The paradigm shift in physics that came with the establishment of quantum mechanics in the last century has implications for all the sciences, but that fact has been remarkably slow to sink in, perhaps in part because physicists themselves have not been able to agree on what it means. The one thing that seems incontrovertible is that quantum reality is qualitatively different from the everyday, observable macro-reality in which we commonly operate. At the level of the latter, Newtonian mechanics works (...) well and supports a materialistic perspective, but underlying our quotidian world is a strange probabilistic sub-atomic world in which particles are waves and waves are particles and nothing is definite until it is viewed by an observer (or so some claim). (shrink)