The main problem for AI consciousness is to operate within the right kind of AI. We distinguish between the traditional computing (GOFAI), and the computing based on stochastic pattern optimization. The latter will be called here computing at the edge of chaos. Optimization of learning patterns, which is the gist of its success, often happens between the areas of too much repetitive order and...
The paper introduces the notion of “metacomputable” processes as those which are the product of computable processes. This notion seems interesting in the instance when metacomputable processes may not be computable themselves, but are produced by computable ones. The notion of computability used here relies on Turing computability. When we talk about something being non-computable, this can be...
I argue here that consciousness can be engineered. The claim that functional consciousness can be engineered has been persuasively put forth in regards to first-person functional consciousness; robots, for instance, can recognize colors, though there is still much debate about details of this sort of consciousness. Such consciousness has now become one of the meanings of the term phenomenal...
Sloman criticizes all existing attempts to define machine consciousness for being overly one-sided. He argues that such definition is not only unattainable but also unnecessary. The critique is well taken in part; yet, whatever his intended aims, by not acknowledging the non-reductive aspects of consciousness, Sloman, in fact, sides with the reductivist view.
Machines can be conscious, is the claim to be adopted here, upon examination of its different versions. We distinguish three kinds of consciousness: functional, phenomenal and hard consciousness (f-, p- and h-consciousness). Robots are functionally conscious already. There is also a clear project in AI on how to make computers phenomenally conscious, though criteria differ. Discussion about...
Jackson claims that a person who sees colors for the first time by this very fact acquires a certain knowledge which she or he could not have learned in a black and white world. This argument can be generalized to other secondary qualities. I argue that this claim is indefensible without implicit recourse to the first-person experience; also Nagel’s "what it is like" argument is polemically...