Sorry for commenting twice, and I think this second one might be a little out of context (but I think it makes a constructive contribution to this discussion).
I think we must make sure that we are working on the “easy problems” of consciousness. This portion of consciousness has a relatively well-established philosophical explanation. For example, the Global Workspace Theory provides a good high-level interpretation of human consciousness. It proposes a cognitive architecture to explain consciousness. It suggests that consciousness operates like a “global workspace” in the brain, where various neural processes compete for attention. The information that wins this competition is broadcast globally, becoming accessible to multiple cognitive processes and entering conscious awareness. This theory addresses the question of how and why certain neural processes become part of conscious experience while others remain subconscious. The theory posits that through competitive and integrative mechanisms, specific information dominates our conscious experience, integrating different neural processes into a unified conscious experience.
However, the Global Workspace Theory primarily addresses the functional and mechanistic aspects of consciousness, often referred to as the “Easy Problems” of consciousness. These include understanding how cognitive functions like perception, memory, and decision-making become conscious experiences. However, the Hard Problem of Consciousness, which asks why and how these processes give rise to subjective experiences or qualia, remains largely unaddressed by GWT. The Hard Problem delves into the intrinsic nature of consciousness, questioning why certain brain processes are accompanied by subjective experiences. While GWT offers insights into the dissemination and integration of information in the brain, it doesn’t explain why these processes lead to subjective experience, leaving the Hard Problem essentially unresolved.
Until we have a good high-level philosophical foundation for this Hard Problem, it might be a good approach to draw the line between the two and work on the easy problems first.
Bringing home the point: 1. That is, for now, it will be extremely difficult for us to figure out whether LLMs (or any other human beings for the matter) have “phenomenal” or “subjective” dimensions consciousness or not. 2. Rather, focus on the easy, reductively-explainable dimensions of consciousness first. 3. We should make clear distinctions of these two categories when talking about consciousness
Sorry for commenting twice, and I think this second one might be a little out of context (but I think it makes a constructive contribution to this discussion).
I think we must make sure that we are working on the “easy problems” of consciousness. This portion of consciousness has a relatively well-established philosophical explanation. For example, the Global Workspace Theory provides a good high-level interpretation of human consciousness. It proposes a cognitive architecture to explain consciousness. It suggests that consciousness operates like a “global workspace” in the brain, where various neural processes compete for attention. The information that wins this competition is broadcast globally, becoming accessible to multiple cognitive processes and entering conscious awareness. This theory addresses the question of how and why certain neural processes become part of conscious experience while others remain subconscious. The theory posits that through competitive and integrative mechanisms, specific information dominates our conscious experience, integrating different neural processes into a unified conscious experience.
However, the Global Workspace Theory primarily addresses the functional and mechanistic aspects of consciousness, often referred to as the “Easy Problems” of consciousness. These include understanding how cognitive functions like perception, memory, and decision-making become conscious experiences. However, the Hard Problem of Consciousness, which asks why and how these processes give rise to subjective experiences or qualia, remains largely unaddressed by GWT. The Hard Problem delves into the intrinsic nature of consciousness, questioning why certain brain processes are accompanied by subjective experiences. While GWT offers insights into the dissemination and integration of information in the brain, it doesn’t explain why these processes lead to subjective experience, leaving the Hard Problem essentially unresolved.
Until we have a good high-level philosophical foundation for this Hard Problem, it might be a good approach to draw the line between the two and work on the easy problems first.
Bringing home the point: 1. That is, for now, it will be extremely difficult for us to figure out whether LLMs (or any other human beings for the matter) have “phenomenal” or “subjective” dimensions consciousness or not. 2. Rather, focus on the easy, reductively-explainable dimensions of consciousness first. 3. We should make clear distinctions of these two categories when talking about consciousness