We are constantly fed a version of AI that looks, sounds and acts suspiciously like us. It speaks in polished sentences, mimics emotions, expresses curiosity, claims to feel compassion, even dabbles in what it calls creativity.
But what we call AI today is nothing more than a statistical machine: a digital parrot regurgitating patterns mined from oceans of human data (the situation hasn’t changed much since it was discussed here five years ago). When it writes an answer to a question, it literally just guesses which letter and word will come next in a sequence – based on the data it’s been trained on.
This means AI has no understanding. No consciousness. No knowledge in any real, human sense. Just pure probability-driven, engineered brilliance — nothing more, and nothing less.
So why is a real “thinking” AI likely impossible? Because it’s bodiless. It has no senses, no flesh, no nerves, no pain, no pleasure. It doesn’t hunger, desire or fear. And because there is no cognition — not a shred — there’s a fundamental gap between the data it consumes (data born out of human feelings and experience) and what it can do with them.
Philosopher David Chalmers calls the mysterious mechanism underlying the relationship between our physical body and consciousness the “hard problem of consciousness”. Eminent scientists have recently hypothesised that consciousness actually emerges from the integration of internal, mental states with sensory representations (such as changes in heart rate, sweating and much more).
Given the paramount importance of the human senses and emotion for consciousness to “happen”, there is a profound and probably irreconcilable disconnect between general AI, the machine, and consciousness, a human phenomenon.
So many confident takes on AI by people who’ve never opened a book on the nature of sentience, free will, intelligence, philosophy of mind, brain vs mind, etc.
There are hundreds of serious volumes on these, not to mention the plethora of casual pop science books with some of these basic thought experiments and hypotheses.
Seems like more and more incredibly shallow articles on AI are appearing every day, which is to be expected with the rapid decline of professional journalism.
It’s a bit jarring and frankly offensive to be lectured ‘at’ by people who are obviously on the first step of their journey into this space.
That was my first though too. But the author is:
Ever since the 20th century, there has been a diminishing expectation placed upon scientists to engage in philosophical thinking. My background is primarily in mathematics, physics, and philosophy. I can tell you from personal experience that many professional theoretical physicists spend a tremendous amount of time debating metaphysics while knowing almost nothing about it, often being totally unaware that they are even doing it. If cognitive neuroscience works anything like physics then it’s quite possible that the total exposure that this professor has had to scholarship on the philosophy of the mind was limited to one or two courses during his undergraduate.
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