Consciousness seems to be a word that is poorly defined. You see this a lot, and one of the more popular instances are questions like "is cereal a salad?" It plays on the fact that the definition of a salad is relatively loose, and because it's loose items which aren't usually associated with the word do actually fit the definition.
Consciousness feels much the same way: there's a very loose definition which is colloquially understood by almost everyone. Asking whether humans are conscious (and I know you were being somewhat facetious) feels like it fits into this frame of thought. Consciousness, as most people understand it, is something which almost all people possess and something like a rock cannot possess. I think it's perfectly fine to argue that a rock or a tree can be conscious in some way. However, this does require a precise definition of consciousness in order to clearly differentiate it from the loose colloquial notion that most people hold.
But how do you know another human is “conscious”? Certainly there is an intuitive sense to it that would be very difficult to put into words, but that is the crux of the matter. Every other human, whose brain you have no ability to peer into, could be an unconscious yet sufficiently advanced computer, or a machine built to make the exact motions, words, decisions, etc., that you perceive, and you wouldn’t be able to tell the difference.
You don't. But it's solipsism to think otherwise, and while solipsism is hard to argue against logically it's not a very interesting or useful way of navigating the world we experience. We can't prove other people aren't p-zombies but the value bet is definitely that, appearing like us in every other way, they also experience like us.
It doesn't need to be solipsism - for instance, maybe half of us are conscious.
But if we can't even know that, if we don't even have a test to see whether some human or animal is conscious or not, how can we start trying to figure out what makes them conscious? It seems it's impossible to get to something falsifiable without such a test.
Like, you say a rock isn't conscious. But what about a sponge? An amoeba? How can you answer that if you can only guess answer whether your neighbour is?
It is very relevant to keep analyzing and keep trying to get any other answer to this question, because while "appearing like us in every other way, they also experience like us" applies to other humans, as soon as we want to talk about the consciousness (or lack of it) of other actors, this argument can not be applied and we would very much like to get to any other criteria of consciousness which could be applicable to arbitrary non-human agents.
Even if we axiomatically assume that everyone else is not a p-zombie, trying to find any evidence towards your/mine consciousness other than that axiom is helpful as a candidate for such criteria which can be tested and validated.
All the people I love the most aren't actually real, only I am – if one seriously believes that, it is going to do a great deal of harm to one's mental health.
Solipsism can ethically justify all kinds of horrors. "Other people only exist in my own mind, so if I murder/torture/etc them, those acts are just figments of my own imagination: there is little ethical difference between murdering someone for real and watching a murder on TV"
If a belief is impossible for a human being to seriously believe while maintaining their health, sanity and humanity, I think that in itself is a good argument that the belief must be false.
Why? Why can't the world be a cruel and indifferent place? Take for example the babies that had to be left behind by hospital staff in one of the Gaza hospitals when it was occupied by the IOF and when the doctors could come back a few weeks later they found the rotting corpses of these babies who had been left to starve, alone and afraid, by the Israeli soldiers.
If you were one of these newborns and somehow con-cious and you had to choose between 'I have been left here to die' and 'Mommy loves me and is coming soon', would you reject the former as obviously false since it's incompatible with health, sanity, and humanity?
I think so easily dismissing the cruelty and insanity of the world is in itself inhumane.
> Why? Why can't the world be a cruel and indifferent place?
Society runs on faith–that the cruelty and insanity of the world, while undeniable, has its limits. Historically (and even for the majority of the global population today), that faith was most often religious, but it also comes in secular versions – everyone from communists to LGBT activists to the New Atheist movement has a faith that history is "on their side", even if they do not believe in any divine assurance of that. A society in which everyone (or even the clear majority) have given up faith and hope, is a society doomed to wither and die, and be replaced by societies which still retain those things (if there be any other societies retaining that faith left to replace it).
The problem with solipsism, is not that it supposes the world is sometimes cruel and insane, but that it destroys one's faith that said cruelty and insanity has any limits. And without that faith, the continued functioning of society becomes impossible.
Does that have any relevance to the tragic case of a newborn abandoned to starve? They can't constitute a society, so concerns of what beliefs are necessary for society to function aren't relevant to them.
> If you were one of these newborns and somehow con-cious and you had to choose between 'I have been left here to die' and 'Mommy loves me and is coming soon', would you reject the former as obviously false since it's incompatible with health, sanity, and humanity?
If believing that "Mommy loves me and is coming soon" gives comfort to a dying child, and eases (however slightly) the pain of their horrific death, then I would want them to believe it–and if I were them, I would want to believe it too. It is better for a dying child to believe comforting falsehoods than painful truths–truth has no value for them, and falsehoods can do them no harm.
> We can't prove other people aren't p-zombies but the value bet is definitely that, appearing like us in every other way, they also experience like us.
Logic doesn't need to be binary. There is no need for the answer to such a question to even be defined.
Solipsism is incoherent because it's not radical skepticism. All of the critique of the external world also apply to belief in the primacy on internal experience. Any good solipsist should just accept the "evil demon" of descartes, embrace radical doubt, and say "I don't even know if I truly exist or not".
"I don't know if I'm a P zombie, and I don't know if I'm a replicant or not, Deckard!"
well doesn't the argument suggest the only thing you can be certain of is I, or at least some 'experiencing agent' exist, otherwise there would be no subject to do the experiencing
Yeah the first-person subjectivity has to arise before second and third persons can arise. But with some further investigation, one can find that the things they take to be their subject are in fact object to them, too.
I think mnay people believe that consciousness is what consciousness does. That is,
> Every other human, whose brain you have no ability to peer into, could be an unconscious yet sufficiently advanced computer, or a machine built to make the exact motions, words, decisions, etc., that you perceive, and you wouldn’t be able to tell the difference.
Makes no sense, in this conception of consciousness, any more than you can fake intelligence. Basically consciousness might just be what we call the inner workings of the mind of a sufficiently advanced agent, one capable at least of meaningfully interacting with other agents around it.
I'm not saying this is the correct theory, but it's a perfectly valid theory of consciousness, just like all the others.
I really like equating faking intelligence to consciousness. Its intuitive because we have all seen that, yet so complex its nearly futile to give meaningful predictive criteria for when an agent is 'being intelligent'.
In addition to having meaningful interactions with others, i would add consciousness also requires meaningful interaction with its-self.
What is 'meaninful' also comes down to language, which, personally, leads me back to the idea that consciousness is essentially a linguistic product/phenomenon. Duck-typed.
And at the end of the day, if you enjoy spending time asking "is this thing really x" where x lies on a vector you can't even begin measure, I got this deal on a bridge you can get in on, real cheap...
I somewhat disagree, I feel that the prevailing position is that unlike intelligence (e.g. Legg&Hutter definitions) consciousness can not be easily assumed from mere behavior and relies on certain things happening (or not happening) inside the agent.
This may be a common position among philosophers, or more specifically among philosophers who think concepts like "p-zombies" make any sense. But I think most people in general view any being whose behavior is human-like enough as having some form of consciousness.
For most people, being conscious is proved by things like mourning dead companions, like caring for your babies and showing distress if they are missing/hurt, like being friendly and playful. That's why most people feel that certain animals they interact with more or have seen on TV are conscious (dogs, cats, elephants, whales, chimps and other primates), but that other animals are not (insects, rats, fish). Note that I am not saying that rats are objectively less conscious than dogs by these criteria, just that this is what many people base their beliefs on, and that it of course depends on their knowledge as well.
We define ourselves to be conscious (even if we don't know exactly what that means). We assume that other humans are similar to ourselves, and we (at least sometimes) see mental activity in other humans that we recognize as being similar to our own. Therefore we conclude that other humans are conscious.
It's well defined in the philosophical literature as the felt experience of colors, sounds, pains, etc which make up our subjective experiences of perception, imagination, dreams, etc, Qualia is the technical word, but it's also controversial, depending on the philosopher's position on the hard problem and their views on perception (they might replace qualia with representational or relational properties).
Another way of putting it is to use the primary versus secondary qualities. Primary qualities belong to properties of things we perceive. Secondary are properties that are part of the perceiving or experiencing subject. Shape, number, composition are properties of things. Sounds, colors, pains are properties of a perceiver.
Well-defined in the philosophical sense, perhaps (though I think some would disagree). It is not well-defined in the scientific sense. There is no way to quantify or classify something as conscious.
> Consciousness seems to be a word that is poorly defined.
I will give you my favorite definition, given to me by my friend Bruno Marchal, a brilliant mathematician from Brussels who spent his life thinking about such topics:
"Consciousness is that which cannot be doubted."
It felt insufficient when he told me, but now I am convinced. It may require some introspection to "get it". It did for me.
That's just objectivity, and I don't think consciousness is synonymous with objectivity at all!
Cogitoist propaganda. The appearance of thought is not necessarily the same as thought, so you don't actually know you think just because you believe you think. The cogito (I think therefor I am), like your statement, is incoherent.
LLMs will swear up and down (with a prompt) that they are thinking beings, therefor "they are". They are not ontological actors because of their appearance of doubting their own existence. That's not thought!
Addressing your first thought…anything that you would call “objective” can be “doubted” by ceding the tiny tiny possibility that you are a simulation or Boltzmann brain or brain in a vat. The evidence before you may not actually be representative of the “objective” reality.
The fact that there is experience at all, the contents of which may be “doubted”, cannot be doubted.
I’m not unequivocally claiming this but that’s the thrust of the argument.
I'm sorry, but this makes me cringe. When we learn science, there's always some level of rigor with the ideas. Maybe there's some kind of justification with math, or some kind of experiment we can perform to remove doubt. The important features are reductionism and verifiability. It's not a weird introspection riddle.
I'm sure Bruno is brilliant. But I still don't know what consciousness is. And I think that "definition" doesn't meet the modern scientific standard. And I strongly oppose the idea that in order to learn science I should have to spend time introspecting.
Introspection is "looking within". Why should science not be interested in that? It is an aspect of reality. It is not more or less real than galaxies or atoms. I know that it is a very perplexing one when one holds a physicalist metaphysical commitment, which is easy to confuse with some notion of "no-nonsense modern scientific standard", and so there is a temptation to pretend the undeniable is not there, or that it is "ill defined" in some way.
Think about what things "cannot be doubted", with all the brain-in-a-vat types of caveats. It's not trying to be a scientific definition. It operates earlier on the epistemological ladder than science can be meaningfully applied, and that might well be the only reasonable place to define consciousness. (I still can't call it a great definition, even if it did perfectly correspond with the concept. Too indirect.)
There are lots of statements we can form that "make sense" on a linguistic level. It's easy to convince yourself of something when the only standard is "linguistic plausibility." Consciousness is presumably a physical process. When you say "It operates earlier on the epistemological ladder than science can be meaningfully applied", I just don't know what that means. You're going to have to give me examples of what other beliefs we hold that occupy that space. Justified belief about reality has to be based on measurement (science).
If consciousness isn't a physical process, then you've lost me again. People have discussed these things for hundreds of years.
> You're going to have to give me examples of what other beliefs we hold that occupy that space.
Yeah, there's not a lot down there, mostly your assumptions about your sense inputs corresponding to some kind of causally consistent external reality. It's the same region as the lead up to what you seem to take as an axiom, "Justified belief about reality has to be based on measurement".
I think I just experienced how much self-deception there is about the world. So it's not really an axiom. There's no shortage of metaphysical ideas from the past, from well-intentioned people who thought they could intuit the world, that we have had to throw out.
> I think I just experienced how much self-deception there is about the world.
This is not actually a proof. It is, however, exactly the kind of soft reasoning that motivates reasonable axioms. I'm not saying it's a bad axiom, I'm saying you should know what you're doing. That way when you run into a domain where it doesn't apply very well, you know where and how to back up and restart.
There are 40 different definitions of consciousness, some of which we can quantify, we just don't all agree on which one we mean in any given context and indeed sometimes conflate them without realising it in the middle of a sentence.
> There are 40 different definitions of consciousness, some of which we can quantify, we just don't all agree on which one we mean in any given context and indeed sometimes conflate them without realising it in the middle of a sentence.
When a word has a myriad meanings, none of which are generally accepted, we typically say the word has no definition. Sure, particular senses of its meaning may be well-defined, but the word itself is elusive.
It's not "none", though. A paramedic will absolutely know exactly what they mean when they're performing a test for consciousness, it's just that test isn't useful in this context.
"Awareness of internal and external existence" is another, and I think Claude 3 demonstrates behaviour which fits this meaning of the term.
Qualia is a huge open question because nobody knows what that one would mean or imply or how to test for it.
What if the distinction we are all groping for is immortality at the cost of determinism? A machine can be powered down and dismantled. A new machine can be built and fed the exact same training data, or run the same model, and presumably it would behave the exact same way. Any entity whose behaviors are that regeneratable and that replicable is perhaps less "conscious" than entities which are not.
>Consciousness seems to be a word that is poorly defined
That's because it's not some foreign thing or theory that we need a good definition of to understand what we're talking about. For us humans it's not a loose colloquial notion - it's concrete in a way that even the most well defined things aren't, because it's directly experienced.
Consciousness feels much the same way: there's a very loose definition which is colloquially understood by almost everyone. Asking whether humans are conscious (and I know you were being somewhat facetious) feels like it fits into this frame of thought. Consciousness, as most people understand it, is something which almost all people possess and something like a rock cannot possess. I think it's perfectly fine to argue that a rock or a tree can be conscious in some way. However, this does require a precise definition of consciousness in order to clearly differentiate it from the loose colloquial notion that most people hold.