Artificial intelligence as extended minds: why not?

Artificial intelligences and robots increasingly mimic human mental powers and intelligent behaviour. However, many authors claim that ascribing human mental powers to them is both conceptually mistaken and morally dangerous. This article defends the view that artificial intelligences can have human-like mental powers, by claiming that both human and artificial minds can be seen as extended minds \u2013 along the lines of Chalmers and Clark\u2019s view of mind and cognition. The main idea of this article is that the Extended Mind Model is independently plausible and can easily be extended to artificial intelligences, providing a solid base for concluding that artificial intelligences possess minds. This may warrant viewing them as morally responsible agents

I see what you mean

The ability to understand and predict others' behavior is essential for successful interactions. When making predictions about what other humans will do, we treat them as intentional systems and adopt the intentional stance, i.e., refer to their mental states such as desires and intentions. In the present experiments, we investigated whether the mere belief that the observed agent is an intentional system influences basic social attention mechanisms. We presented pictures of a human and a robot face in a gaze cuing paradigm and manipulated the likelihood of adopting the intentional stance by instruction: in some conditions, participants were told that they were observing a human or a robot, in others, that they were observing a human-like mannequin or a robot whose eyes were controlled by a human. In conditions in which participants were made to believe they were observing human behavior (intentional stance likely) gaze cuing effects were significantly larger as compared to conditions when adopting the intentional stance was less likely. This effect was independent of whether a human or a robot face was presented. Therefore, we conclude that adopting the intentional stance when observing others' behavior fundamentally influences basic mechanisms of social attention. The present results provide striking evidence that high-level cognitive processes, such as beliefs, modulate bottom-up mechanisms of attentional selection in a top-down manner

Unity, Objectivity, and the Passivity of Experience

In the section ‘Unity and Objectivity’ of The Bounds of Sense, P. F. Strawson argues for the thesis that unity of consciousness requires experience of an objective world. My aim in this essay is to evaluate this claim. In the first and second parts of the essay, I explicate Strawson's thesis, reconstruct his argument, and identify the point at which the argument fails. Strawson's discussion nevertheless raises an important question: are there ways in which we must think of our experiences if we are to self-ascribe them? In the third part of the essay, I use Kant's remarks concerning the passivity of experience to suggest one answer to this question: in self-ascribing experiences, we must be capable of thinking of them as passive to their objects. This can be used to provide an alternative route from unity to objectivity

Justification, Conversation, and Folk Psychology

The aim of this paper is to offer a version of the so-called conversational hypothesis of the ontogenetic connection between language and mindreading (Harris 1996, 2005; Van Cleave and Gauker 2010; Hughes et al. 2006). After arguing against a particular way of understanding the hypothesis (the communicative view), I will start from the justificatory view in philosophy of social cognition (Andrews 2012; Hutto 2004; Zawidzki 2013) to make the case for the idea that the primary function of belief and desire attributions is to justify and normalize deviant patterns of behaviour. Following this framework, I elaborate upon the idea that development of folk psychological skills requires the subjects to engage in conversationally mediated joint and cooperative activities in order to acquire the conceptual capacity of ascribing propositional attitudes. After presenting the general version of the hypothesis, I present several testable sub-hypotheses and some psychological studies that give empirical plausibility to the hypothesis

Interacting mindreaders

Could interacting mindreaders be in a position to know things which they would be unable to know if they were manifestly passive observers? This paper argues that they could. Mindreading is sometimes reciprocal: the mindreader's target reciprocates by taking the mindreader as a target for mindreading. The paper explains how such reciprocity can significantly narrow the range of possible interpretations of behaviour where mindreaders are, or appear to be, in a position to interact. A consequence is that revisions and extensions are needed to standard theories of the evidential basis of mindreading. The view also has consequences for understanding how abilities to interact combined with comparatively simple forms of mindreading may explain the emergence, in evolution or development, of sophisticated forms of social cognition

Interpretivism and norms

This article reconsiders the relationship between interpretivism about belief and normative standards. Interpretivists have traditionally taken beliefs to be fixed in relation to norms of interpretation. However, recent work by philosophers and psychologists reveals that human belief attribution practices are governed by a rich diversity of normative standards. Interpretivists thus face a dilemma: either give up on the idea that belief is constitutively normative or countenance a context-sensitive disjunction of norms that constitute belief. Either way, interpretivists should embrace the intersubjective indeterminacy of belief

Charles Darwin’s final book on earthworms, 1881

This article focuses on the publication of Darwin’s final book (1881) in the context of Darwin’s larger attempts to resist the habitual anthropocentrism of human beings. It begins with Darwin’s discussion of animal cognition and the senses of worms. It concludes with his emphasis on the significant effects worm digestion has on the landscape and the fertility of the earth. The article links Darwin’s Worms Edwin Abbott’s 1884 novella Flatland, arguing that both texts are engaged in dismantling human perceptions that stem from possessing a highly visual brain, and that both throw doubt on the belief that a single objective world exists independent of particular observers.http://www.branchcollective.org/?ps_articles=anna-henchman-charles-darwins-final-book-on-earthworms-1881http://www.branchcollective.org/?ps_articles=anna-henchman-charles-darwins-final-book-on-earthworms-1881Published versio

Edible insects – defining knowledge gaps in biological and ethical considerations of entomophagy

While seeking novel food sources to feed the increasing population of the globe, several alternatives have been discussed, including algae, fungi or in vitro meat. The increasingly propagated usage of farmed insects for human nutrition raises issues regarding food safety, consumer information and animal protection. In line with law, insects like any other animals must not be reared or manipulated in a way that inflicts unnecessary pain, distress or harm on them. Currently, there is a great need for research in the area of insect welfare, especially regarding species-specific needs, health, farming systems and humane methods of killing. Recent results from neurophysiological, neuroanatomical and behavioral sciences prompt caution when denying consciousness and therefore the likelihood of presence of pain and suffering or something closely related to it to insects. From an animal protection point of view, these issues should be satisfyingly solved before propagating and establishing intensive husbandry systems for insects as a new type of mini-livestock factory farming

Aspects of Quantum Cosmology

Quantum mechanics may be formulated as SENSIBLE QUANTUM MECHANICS (SQM) so that it contains nothing probabilistic, except, in a certain frequency sense, conscious perceptions. Sets of these perceptions can be deterministically realized with measures given by expectation values of positive-operator-valued AWARENESS OPERATORS in a quantum state of the universe which never jumps or collapses. Ratios of the measures for these sets of perceptions can be interpreted as frequency-type probabilities for many actually existing sets rather than as propensities for potentialities to be actualized, so there is nothing indeterministic in SQM. These frequency-type probabilities generally cannot be given by the ordinary quantum "probabilities" for a single set of alternatives. PROBABILISM, or ascribing probabilities to unconscious aspects of the world, may be seen to be an AESTHEMAMORPHIC MYTH. No fundamental correlation or equivalence is postulated between different perceptions (each being the entirety of a single conscious experience and thus not in direct contact with any other), so SQM, a variant of Everett's "many-worlds" framework, is a "many-perceptions" framework but not a "many-minds" framework. Different detailed SQM theories may be tested against experienced perceptions by the TYPICALITIES (defined herein) they predict for these perceptions. One may adopt the CONDITIONAL AESTHEMIC PRINCIPLE: among the set of all conscious perceptions, our perceptions are likely to be typical.Comment: LaTeX, 18 pages, September 1995 Erice lecture