Types of consciousness
AI systems as real-life thought experiments about moral standing
Panpsychism
https://open.substack.com/pub/experiencemachines/p/what-does-panpsychism-entail-about?r=1r8dq&utm_medium=ios&utm_campaign=post by Robert Long
One venerable response to the problem of fitting conscious experience into a materialist picture of the world - aka to the hard problem of consciousness - is panpsychism, the view that conscious experience is a fundamental and widespread property of the natural world (SEP article). If panpsychism is correct, does that entail that GPT-4 is conscious - indeed, that all AI systems are conscious?
Panpsychism is a venerable view. Although it sometimes produces the incredulous stare, panpsychism of some kind has been endorsed, or given substantial credence, by:
So you should take panpsychism at least a bit seriously. (I do, though I confess that even after many hours hanging out with panpsychists I still have trouble understanding exactly what the view is). And since AI consciousness is likely to be one of the most important questions we will face this century, you might well wonder what panpsychism entails about consciousness in AI systems.
The answer is: surprisingly little. The version of panpsychism defended by contemporary philosophers like Chalmers et al. says essentially nothing one way or the other. Panpsychism is a view about the fundamental relationship between matter and consciousness, and not about which complex systems are conscious; today’s panpsychists argue that fundamental particles (or other fundamental entities) are conscious, but not that every collection of them is itself conscious. As my friend Hedda Hassel Mørch helpfully puts it in an interview with Scientific American’s John Horgan:
[P]anpsychism does not imply that all things are conscious as a whole. Human brains (or certain parts of it) are conscious as a whole, but tables and chairs are probably not—they should rather be regarded as mere collections of conscious particles. The question is whether the same holds for, for example, insects, jellyfish and plants.
So panpsychism does not solve, nor does it try to solve, the "Pretty Hard Problem" that is the topic of much of consciousness science: the problem of determining which complex physical systems - like fish, dogs, patients in vegetative states, or Palm-E - are conscious subjects and what experiences they may have. The main philosophical arguments for panpsychism tend to be quite silent on these questions.
This is a specific instance of a more general phenomenon: the Hard Problem and the Pretty Hard Problem are quite separate questions, and so “hard problem” disputes about panpsychism vs. dualism vs. physicalism are fairly separable from questions of AI consciousness. The Pretty Hard Problem arises as a further question for all of the major metaphysical positions about consciousness:
So it’s possible that we could come to an answer to the Pretty Hard Problem, and philosophers could still dispute different answers to the Hard Problem. And in the mean time, your credence in panpsychism shouldn’t be a lower bound on your credence in AI consciousness.