10-31-2025, 04:13 PM
Given that the topic is conceptual... as in a form of thought experiment...
Some people with clout and social currency have proposed we study "what is consciousness" scientifically...
claiming an urgency due to "approaching AI" technologies...
As if people hadn't been bringing it up ever since they endorsed large language models as "artificially intelligent."
One article characterizes the source as: Scientists Warn That Understanding Consciousness Is Now Urgent
The narrative is that "science" is behind the curve when it comes to understanding "consciousness."
And that the specter of AI is looming... they are actually thinking in terms of we could "accidentally" "create" "consciousness."
But this is just one authors gist.... along with AI hype and hyperbole about a threshold we aren't even sure how to define.
Off to the actual source....
Consciousness science: where are we, where are we going, and what if we get there?
And there.... in that article... well... I was not a happy web-surfer.
The abstract lost me almost at once... it begins
This article is NOT about consciousness... it's about the AI fantasy... a wish list...
and maybe something incidentally insidious.
In the process of wrangling the obvious void in our understanding about "consciousness."
The authors seem driven to crave a 'metric' framework as a determinant of consciousness.
They offer some "key points" which I found telling of intent... all focused on the "upcoming" AI as a driver for their so-called urgency.
Within their key points is a sticky little point...
A "test" ... a "measurable" determinant of "consciousness."
They speak of "tests" of the sort where you can "scientifically say" that a fetus is not conscious...
Why do I just KNOW that's in there as a distraction?....
The industry is desperate to "claim a success" and the recent "look at the AI" marketing spate has really started to fizzle as they attempt to scale an "AI look alike" and use it as an "AI."
Now they want to establish a legitimate way to claim "machine consciousness" by setting up parameters they can appear to achieve...
But here's the kicker...
Step 1 - Bitch about misuse of the word "consciousness" generally... (ironic and hypocritical, considering they are still pretending that AI is just around the corner.)
First aspect: Admitting we know nothing about what it actually is... they are partitioning types and levels and categories of it....
Second aspect: To define "awareness" as a distinct component of consciousness...
Third aspect: Utterly confound any search by conflating social structures on consciousness. And irrevocably confuse consciousness with reason.
Maybe I just had too many candy bars today... but this is not what I was expecting...
This idea that some technocrats are going to "define" consciousness for their own convenience in propping up our newest notional, virtual, "personal neighbors"... whom the industry will own and sell... as slaves...
kind of disturbs my calm.
Some people with clout and social currency have proposed we study "what is consciousness" scientifically...
claiming an urgency due to "approaching AI" technologies...
As if people hadn't been bringing it up ever since they endorsed large language models as "artificially intelligent."
One article characterizes the source as: Scientists Warn That Understanding Consciousness Is Now Urgent
Quote:As artificial intelligence races ahead, a group of leading researchers says the most profound scientific question of all, how consciousness arises, can no longer be postponed. Writing in Frontiers in Science, they argue that the ethical, medical, and societal stakes make it critical to understand awareness before machines or lab-grown brain systems begin to exhibit it.
The narrative is that "science" is behind the curve when it comes to understanding "consciousness."
And that the specter of AI is looming... they are actually thinking in terms of we could "accidentally" "create" "consciousness."
But this is just one authors gist.... along with AI hype and hyperbole about a threshold we aren't even sure how to define.
Off to the actual source....
Consciousness science: where are we, where are we going, and what if we get there?
And there.... in that article... well... I was not a happy web-surfer.
The abstract lost me almost at once... it begins
Quote:Understanding the biophysical basis of consciousness remains a substantial challenge for 21st-century science. This endeavor is becoming even more pressing in light of accelerating progress in artificial intelligence and other technologies.
This article is NOT about consciousness... it's about the AI fantasy... a wish list...
and maybe something incidentally insidious.
In the process of wrangling the obvious void in our understanding about "consciousness."
The authors seem driven to crave a 'metric' framework as a determinant of consciousness.
They offer some "key points" which I found telling of intent... all focused on the "upcoming" AI as a driver for their so-called urgency.
Within their key points is a sticky little point...
Quote:A key development would be a test for consciousness, allowing a determination or informed judgment about which systems/organisms—such as infants, patients, fetuses, animals, organoids, xenobots, and AI—are conscious.
A "test" ... a "measurable" determinant of "consciousness."
They speak of "tests" of the sort where you can "scientifically say" that a fetus is not conscious...
Why do I just KNOW that's in there as a distraction?....
The industry is desperate to "claim a success" and the recent "look at the AI" marketing spate has really started to fizzle as they attempt to scale an "AI look alike" and use it as an "AI."
Now they want to establish a legitimate way to claim "machine consciousness" by setting up parameters they can appear to achieve...
But here's the kicker...
Quote:Three distinctions about consciousnessConsciousness is a broad construct—a “mongrel” concept (10)—used by different people to mean different things. In this paper, we stress three distinctions.
The first distinction is between the notion of the level of consciousness and the notion of the contents of consciousness. In the first sense, consciousness is a property associated with an entire organism (a creature) or system: one is conscious (for example, when in a normal state of wakefulness) or not (for example, when in deep dreamless sleep or a coma). There is an ongoing vibrant debate about whether one should think of levels of consciousness as degrees of consciousness or whether they are best characterized in terms of an array of dimensions (11) or as “global states” (12). In the second sense, consciousness is always consciousness of something: our subjective experience is always “contentful”—it is always about something, a property philosophers call intentionality (3, 13). Here, again, there is some debate over the terms, for example, whether there can be fully contentless global states of consciousness (14) and whether consciousness levels (or global states) and contents are fully separable (11, 15).
The second distinction is between perceptual awareness and self-awareness (note that in this article, we use the terms consciousness and awareness interchangeably). Perceptual awareness simply refers to the fact that when we are perceptually aware, we have a qualitative experience of the external world and of our bodies within it (though of course, some perceptual experiences can be entirely fictive, such as when dreaming, vividly imagining, or hallucinating). Importantly, mere sensitivity to sensory information is not sufficient to be considered as perceptual awareness: the carnivorous plant Dionaea muscipula and the camera on your phone are both sensitive to their environment, but we have little reason to think that either has perceptual experiences. Thus, mere sensitivity is not sufficient for perceptual awareness, as it does not necessarily feel like something to be sensitive. This experiential character is precisely what makes the corresponding sensation a conscious sensation (16).
We take self-awareness, on the other hand, to mean experiences of “being a self.” These experiences can be of many different kinds, from low-level experiences of mood and emotion (17) to high-level experiences of being the subject of our experiences, which might be supported by some inner (metacognitive) model of ourselves and our mental states (18–20). This kind of high-level reflective self-awareness is associated with the “I” and with a sense of personal identity over time (21).
The distinction between self-awareness and perceptual awareness is not sharp. Some aspects of the experience of “being a self” seem not to involve reflective self-awareness, such as experiences of emotion, mood, body ownership, agency, and of having a first-person perspective (22, 23). Some of these aspects may arguably have perceptual features. For example, emotional experience may depend on interoception (24–26). In addition, some perspectives, such as the higher-order theories described below, suggest that a form of metacognition might play a constitutive role in all instances of perceptual awareness, not only in self-awareness (18, 27, 28).
Human beings normally possess both perceptual awareness and self-awareness, but this is probably not true at all times or for all species. In humans, reflective self-awareness may be absent in specific conscious states, such as absorption or flow (29), or in states of minimal phenomenal experience (14). Other species may lack this reflective capability altogether. For example, few will doubt that dogs have perceptual experiences as well as various non-reflective self-related experiences—though this can be contested as we currently lack a way to directly test for consciousness in other species [see (30–32) for recent attempts to tackle this problem]. Nevertheless, there is no convincing evidence that dogs have reflective self-awareness in the sense defined above. Putting these debates aside, consciousness research has thus far largely focused, with exceptions (26, 33, 34), on trying to explain perceptual awareness as a first, albeit notoriously difficult, step toward understanding other aspects of consciousness. This emphasis most likely stems from the fact that perceptual awareness is generally easier to manipulate in experiments.
The third distinction contrasts the phenomenological (i.e., experiential) aspects of consciousness with its functions. This discussion has been largely shaped by Block’s (35) influential, yet controversial (36, 37), distinction between phenomenal consciousness and access consciousness—informally, what consciousness feels like and what it does. Access consciousness is associated with the various functions that consciousness enables, such as global availability, verbal report, reasoning, and executive control. Phenomenal consciousness, on the other hand, refers to the felt qualities of conscious mental states: the complex mixture of bitterness and sweetness of a Negroni cocktail, the distinctive hue of International Klein Blue, the anxiety prompted by one’s to-do list. All such conscious mental states have phenomenal character (using the philosophical term, often referred to as “qualia”): there is something it is like for us to be in each of these states. By contrast, there is nothing it was like for the neural network Alpha Go (38) to win against the South Korean world Go champion Lee Sedol (it was Sir Demis Hassabis and the DeepMind team who drank the champagne instead). Despite its seductive use of language, we think there is also nothing it is like for GPT-5 to engage in a conversation (39, 40).
Just as there has been greater emphasis within consciousness science on studying perceptual awareness compared with self-awareness, there has also been a greater emphasis on studying the functional rather than the phenomenological aspects of consciousness. This, again, may be due to the relative ease with which functional properties related to conscious access can be studied empirically compared with phenomenological aspects (41–43). With respect to the neural underpinnings of consciousness, we have been more focused on finding the mechanisms that differentiate between a consciously processed and an unconsciously processed stimulus than on explaining the difference between two conscious experiences, again with exceptions (44–48). Additionally, with respect to the functions of consciousness, we have been more oriented toward documenting what we can do without awareness rather than because of it (49–52). The potential for complex behavior in the absence of awareness has been further emphasized by the rapid advances in artificial intelligence (AI), where complicated functions can be executed without any accompanying phenomenology, at least as far as we can tell.
Step 1 - Bitch about misuse of the word "consciousness" generally... (ironic and hypocritical, considering they are still pretending that AI is just around the corner.)
First aspect: Admitting we know nothing about what it actually is... they are partitioning types and levels and categories of it....
Second aspect: To define "awareness" as a distinct component of consciousness...
Third aspect: Utterly confound any search by conflating social structures on consciousness. And irrevocably confuse consciousness with reason.
Maybe I just had too many candy bars today... but this is not what I was expecting...
This idea that some technocrats are going to "define" consciousness for their own convenience in propping up our newest notional, virtual, "personal neighbors"... whom the industry will own and sell... as slaves...
kind of disturbs my calm.






