World Science Scholars

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  • The clip is valuable because it forces a conceptual distinction that discussions about AI often lose sight of: being intelligent does not automatically mean being conscious.

    Some models emphasise the role of a posterior cortical “hot zone” involved in conscious perceptual contents, while global neuronal workspace theories stress the importance of integration and information broadcasting across large cortico-thalamic networks. For this reason, the neural correlates of consciousness should not be understood as proof that experience can be reduced to local brain activation, but rather as an attempt to identify the neural structures and dynamics without which content would not become present to the subject as lived experience.

    Some models emphasise the role of a posterior cortical “hot zone” involved in conscious perceptual contents, while global neuronal workspace theories stress the importance of integration and information broadcasting across large cortico-thalamic networks. For this reason, the neural correlates of consciousness should not be understood as proof that experience can be reduced to local brain activation, but rather as an attempt to identify the neural structures and dynamics without which content would not become present to the subject as lived experience.

    The modern understanding of consciousness is as scientific as possible, one that looks for the neural correlates of this consciousness and that tries to dismantle the myths that fuel the imagination of those who rush to gather proselytes around ideas that cannot be scientifically proven.

    I agree with Prof. Koch. A simulation cannot gain consciousness, no matter how evolved it is, because what distinguishes the simulation from the real event is the anchoring of the human individual in the world.

    I think that IIT answers the question very well: how can we determine whether an entity is conscious or not, but the question remains: Why do we have individual consciousness (qualia)?

    Just one question. If we accept panpsychism as the theory that consciousness exists at every level of existence, shouldn’t we also accept that something of consciousness survives death?

    I think that self-awareness is implicit in consciousness. Even if the primary focus falls on other activities, I think it is impossible not to be aware, at least peripherally, that you are the one doing the action. I would even say that self-awareness is the first step in triggering consciousness. Let’s think about the example given by Prof. Koch with the person who is suddenly awakened from sleep and confesses that he has nothing on his mind, he is not thinking about anything. Including in this example, I think the idea of ​​”I” appears before the conscious process accesses memory or other areas.

    I think the amazement comes from the fact that the mind seems to have a different nature than the brain, although obviously, there is no appearance ex nihilo, so the mind must have a source, it seems that it is very difficult for man to conceive that this source is his brain.

    I think the amazement comes from the fact that the mind seems to have a different nature than the brain, although obviously, there is no appearance ex nihilo, so the mind must have a source, it seems that it is very difficult for man to conceive that this source is his brain.

    If this interface is paired exclusively with the human brain and cannot be externally controlled by third parties, then it could be good. It can correct many deficiencies, but if the interface is available to third parties who have control or this control is not sufficiently well regulated, then things can distort very strongly.

    Yes. The result can be interpreted as optimistic if we consider ways to help in debilitating situations, but it can also be interpreted pessimistically, as a form of manipulation that can be induced electrically.

    Yes. The result can be interpreted as optimistic if we consider ways to help in debilitating situations, but it can also be interpreted pessimistically, as a form of manipulation that can be induced electrically.

    Yes. The result can be interpreted as optimistic, if we consider ways to help in debilitating situations, but it can also be interpreted pessimistically, as a form of manipulation that can be induced electrically.

    Yes. I would love to. I think that the promise of a qualitatively better life is a strong enough engine to generate our interest in science. Besides, if, as Prof. Nicolelis says, implants of various types can bring specific improvements (such as infrared vision), I think that the time for what philosophers call “transhuman” is not far away.

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