Philosopher Philip Goff answers questions about panpsychism

“—we need both the science and the philosophy to get a theory of consciousness. The science gives us correlations between brain activity and experience. We then have to work out the best philosophical theory that explains those correlations. In my view, the only theory that holds up to scrutiny is panpsychism.

When I studied philosophy, we were taught that there were only two approaches to consciousness: either you think consciousness can be explained in conventional scientific terms, or you think consciousness is something magical and mysterious that science will never understand. I came to think that both of these views were pretty hopeless. I think we can have hope that we will one day have a science of consciousness, but we need to rethink what science is. Panpsychism offers us a way of doing this.”

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How does the world view of a believer in physicalism differ from one of idealism?

Physicalism is the view that no “element of reality” (Einstein) is missing from the mathematical equations of physics – more strictly, tomorrow’s physics beyond the Standard Model plus GR.
Idealism is the view that reality is experiential.
Most physicalists aren’t idealists, and most idealists aren’t physicalists, but a small minority of researchers are both idealists and physicalists.

The intrinsic nature of quantum states is disputed. But if quantum mechanics is complete, and if the equations of physics describe fields of sentience rather than insentience, then physicalistic idealism is true. If so, there is no Hard Problem of consciousness as normally framed. Fields of insentience are destined to go the way of luminiferous aether. Formally, physical reality is described by the universal wavefunction. By contrast, consciousness is often said to be ill-defined. Yet if physicalistic idealism is true, then we already possess the mathematical apparatus of a theory of consciousness. All that’s hard is to “read off” the textures of experience from the solutions to the equations. The conjecture that relativistic QFT describes fields of sentience rather than insentience still leaves the mystery of why anything exists for the equations to describe: one big mystery rather than two. Yet even here, the superposition principle of QM hints at an answer.

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Collective intelligence, ants and the binding problem

A single neuron in the human brain can respond only to what the neurons connected to it are doing, but all of them together can be Immanuel Kant.

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The idea of a collective consciousness (Or Anthill) is pretty simple: instead of cells you have small sentient animal that make up a larger creature. This is different from a hive mind in that the individuals of a hive mind are all sapient, but in a only the collective is.

When I tend to think of this species, I struggle with how they would appear. Unlike with an angel, a centaur or a merperson, I lack both the inner anatomy and outer form for what they would look like. I literally am starting from the barebone scratch of a creature.

This has made me ask, what would an anthill species look like? What would their biology be?

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Binding prerequisites: does the substrate of consciousness require some special property which can support “ontological unity” (e.g., Pearce’s focus on quantum coherence) to bind together ‘micro-experiences’, or should we focus on information-theoretic aggregation techniques (e.g., IIT’s
Minimum Information Partition)?

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If materialism is true, the United States is probably conscious

If you’re a materialist, you probably think that rabbits are conscious. And you ought to think that. After all, rabbits are a lot like us, biologically and neurophysiologically. If you’re a materialist, you probably also think that conscious experience would be present in a wide range of naturally-evolved alien beings behaviorally very similar to us even if they are physiologically very different. And you ought to think that. After all, to deny it seems insupportable Earthly chauvinism. But a materialist who accepts consciousness in weirdly formed aliens ought also to accept consciousness in spatially distributed group entities. If she then also accepts rabbit consciousness, she ought to accept the possibility of consciousness even in rather dumb group entities. Finally, the United States would seem to be a rather dumb group entity of the relevant sort. If we set aside our morphological prejudices against spatially distributed group entities, we can see that the United States has all the types of properties that materialists tend to regard as characteristic of conscious beings. –Eric Schwitzgebel

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Alternatively, one might insist that specific details of biological implementation are essential to consciousness in any possible being — for example, specific states of a unified cortex with axons and dendrites and ion channels and all that — and that broadly mammal-like or human-like functional sophistication alone won’t do. However, it seems bizarrely chauvinistic to suppose that consciousness is only possible in beings with internal physical states very similar to our own, regardless of outwardly measurable behavioral similarity. If aliens come visit us tomorrow and behave in every respect like intelligent, conscious beings, must we check for sodium and calcium channels in their heads before admitting that they have conscious experience? Or is there some specific type of behavior that all conscious animals do but that the United States, perhaps slightly reconfigured, could not do, and that is a necessary condition of consciousness? It’s hard to see what that could be. Is the United States simply not an “entity” in the relevant sense? Well, why not? What if we all held hands?

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Is there any scientific evidence that plants might be sentient?

Plants do metabolize diclofenac (the specific mechanism is explained in the article below). This indicates that it’s possible to test if plants could react to painkillers while being damaged.

Metabolism of diclofenac in plants – Hydroxylation is followed by glucose conjugation

Aditionally, I think this is also relevant: there’s absolutely no evidence that plants are not sentient.

(Answered with the info and suggestion provided by the researcher Octavio Muciño)

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Is There Suffering in Fundamental Physics?

Any sufficiently advanced consequentialism is indistinguishable from its own parody. The present article is sincere, though it might come across as absurd depending on one’s perspective. In order to reduce suffering, we have to decide which things can suffer and how much. Suffering by humans and animals tugs our heartstrings and is morally urgent, but we also have an obligation to make sure that we’re not overlooking negative subjective experiences in other places. I’ve written elsewhere about suffering in insects and digital minds. This piece explores what is arguably the most extreme possibility: seeing at least traces of suffering in fundamental physics.

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Do Artificial Reinforcement-Learning Agents Matter Morally?

Artificial reinforcement learning (RL) is a widely used technique in artificial intelligence that provides a general method for training agents to perform a wide variety of behaviours. RL as used in computer science has striking parallels to reward and punishment learning in animal and human brains. I argue that present-day artificial RL agents have a very small but nonzero degree of ethical importance. This is particularly plausible for views according to which sentience comes in degrees based on the abilities and complexities of minds, but even binary views on consciousness should assign nonzero probability to RL programs having morally relevant experiences. While RL programs are not a top ethical priority today, they may become more significant in the coming decades as RL is increasingly applied to industry, robotics, video games, and other areas. I encourage scientists, philosophers, and citizens to begin a conversation about our ethical duties to reduce the harm that we inflict on powerless, voiceless RL agents.

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Ethical Issues in Artificial Reinforcement Learning

There is a remarkable connection between artificial reinforcement-learning (RL) algorithms and the process of reward learning in animal brains. Do RL algorithms on computers pose moral problems? I think current RL computations do matter, though they’re probably less morally significant than animals, including insects, because the degree of consciousness and emotional experience seems limited in present-day RL agents. As RL becomes more sophisticated and is hooked up to other more “conscious” brain-like operations, this topic will become increasingly urgent. Given the vast numbers of RL computations that will be run in the future in industry, video games, robotics, and research, the moral stakes may be high. I encourage scientists and altruists to work toward more humane approaches to reinforcement learning.

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Why digital sentience is relevant to animal activists

Robots are hard to build, but they can go places like Mars where it would be more expensive and more risky to send humans. Computers need power, but this is easier to generate in electrical form than by creating a supply of human-digestible foods that contain a variety of nutrients. Machines are easier to shield from radiation, don’t need exercise to prevent muscle atrophy, and can generally be made more hardy than biological astronauts.

But in the long run, it won’t be just in space where machines will have the advantage. Biological neurons transmit signals at 1 to 120 meters per second, whereas electronic signals travel at 300 million meters per second (the speed of light). Neurons can fire at most 200 times per second, compared with about 2 billion times per second for modern microprocessors. While human brains currently have more total processing power than even the fastest supercomputers, machines are predicted to catch up in processing power within a few decades.

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Sentience in machines and anti-substratism: Can machines feel?

First version: Dec. 2016. Updated: Jan. 2017 I have created this text from the materials I prepared for the talk I gave at the Faculty of Philosophy of the University of Santiago de Compostela on December 15, 2016 along with Brian Tomasik, which was entitled “Outlook and future Risks of artificial consciousness”.

“Digital computers have eclipsed analog, but perhaps the extraordinary advantages of analog computers, as his “infinite” precision or its ability to efficiently solve problems such as ordination could be a requirement for sentience, because machines for which we have overwhelming proof of sentience (animals in general) are analog machines.”

Source: http://manuherran.com/wp-content/uploads/Sentience-in-machines.pdf