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Current AI systems, such as LLMs, could indeed be conscious! Or so I argue in my new paper “Algorithmic AI Consciousness” which is forthcoming in Philosophy and Phenomenological Research: philpapers.org/rec/KIMAAC-2
Samuel retweeted
"three reasons why AI isn't conscious." really?
"consciousness is not intelligence": not a reason why AI isn't conscious, just rebuts a bad argument for AI consciousness (AI: intelligent therefore conscious).
"consciousness is substrate-dependent"/"noncomputational": would be a reason if true, but truth needs to be established.
more accurate title: "three reasons why AI might not be conscious".
xitter.cf/Nature/status/21121504…
LLMs can mimic thought and feeling with uncanny skill, but intelligence alone is not enough for subjective experience
go.nature.com/3VSXWQ4
A popular argument that current AIs are (very likely) not conscious seems to go like this: We know that we are conscious. Neuroscience shows X going on in our brains, where X is not found in non-conscious things (such as rocks). So, X is likely required for consciousness...
AIs exhibit Ys, so AIs are likely to be conscious.
How do we break the deadlock? One way might be to say more about what consciousness *is*…about the metaphysics of consciousness and then see if this could be instantiated by a (current) AI system.
This is what I try to do in this paper: provide an independently motivated account of the metaphysics of consciousness which is consistent with current AIs being conscious and thus adds plausibility to inferring consciousness from behavioural evidence: onlinelibrary.wiley.com/doi/…
Samuel retweeted
Join us next week for a talk delivered by Manchester's David Liggins, titled 'The Richness and Strangeness of Higher-Order Metaphysics'.
⏰ 18:15–19:45, Monday 26th October
📍 Woburn Suite, Senate House
🔗 Draft paper: aristoteliansociety.org.uk/t…
Free and open to all.
#philosophy
OK Chinese Room-er
Wow. I woke up to an impressive number of upset people who apparently don’t understand how LLMs work and can’t cope well with me pointing it out.
An LLM is a statistical next-token prediction model. That’s how it works. It’s an extraordinarily sophisticated calculator performing math you could theoretically do by hand (if you were sufficiently masochistic).
Math doesn’t know what it’s calculating. Pi doesn’t spend its evenings contemplating the nature of circles, and c doesn’t ponder the relationship between matter and energy.
That doesn’t make the results any less accurate, impressive, or useful.
Between inference requests, an LLM isn’t sitting around thinking. It isn’t reconsidering its answers, wondering whether it made a mistake, contemplating its existence, or questioning whether it’s conscious. Its weights remain fixed (it doesn’t learn), and computation resumes when it receives input.
We know this because we designed these systems. The architectures, mathematics, implementations, and research are extensively documented. You can study them yourself.
Of course, some people immediately lean into comparisons of biological intelligence or philosophical debates over consciousness because that is what they know.
But biological intelligence and artificial neural networks are fundamentally different systems. Similar outputs don’t establish equivalent internal experiences.
I experience consciousness directly. I infer that other humans do too because we share biological structures and processes. We don’t have equivalent evidence for an LLM, and nothing about its known operation gives evidence of conscious experience.
Which brings me back to my original point.
To me, understanding is conscious comprehension. It means being aware of information, recognizing its meaning, and experiencing that comprehension. If I wasn’t conscious I could not understand.
We can perform actions unconsciously. We can produce correct results without knowing why they’re correct. But I distinguish those capabilities from consciously understanding what we’re doing.
An LLM can solve complex problems, explain difficult concepts, and produce remarkably accurate information. I give it full credit for those capabilities.
But producing an answer that we rationalize as understanding isn’t the same as experiencing understanding.
You don’t have to agree with my definitions. We can debate functional understanding versus conscious comprehension all day, but that won’t establish whether an LLM actually experiences anything.
The right debate is this…
Could machines exhibit something different from human consciousness, something measurable, meaningful, and worth studying?
I think so, absolutely!
I’m entirely open to discussing “machine consciousness” in terms of observable, testable computational properties. We built these systems, we can instrument them, examine their internal mechanisms, and investigate what they’re capable of.
That seems far more productive than endlessly arguing over whether a machine experiences life the way humans do.
So here’s my question:
How would you define machine consciousness, and more importantly, how would you measure it?
This piece won the 2025 "Panpsychism in the Public Sphere" competition as part of @Philip_Goff and Andrei Buckareff's Panpsychism and Pan(en)theism project: sites.google.com/view/panpsy…
Is everything conscious? Is there a *reason* for everything? What are the aims of philosophy? (Bonus: what's the meaning of life?!) I wrote about these issues for @aeonmag aeon.co/essays/does-the-prin…
Is everything conscious? Is there a *reason* for everything? What are the aims of philosophy? (Bonus: what's the meaning of life?!) I wrote about these issues for @aeonmag aeon.co/essays/does-the-prin…
I think a lot of people hear “conscious” as synonymous with “has moral status”, in a way analogous to how people hear “free” as meaning “not causally determined”. But in both cases there is scope for these concepts to come apart.
I’m not convinced that AI poses any distinctive philosophical problems. It just reframes classic issues in ethics, politics, metaphysics, epistemology, etc.
Whatever it is I bet it doesn’t technically count as impact for the REF
'Over 2 billion people worldwide are using or benefiting from a piece of research that came from Oxford… That’s impact.'
In her 2026 Oration, Vice-Chancellor Professor Irene Tracey reflects on Oxford’s impact and looks to what comes next.
Read more ⬇️
ox.ac.uk/news/2026-10-06-vic…
Samuel retweeted
Next week at the Proceedings of the Aristotelian Society Fatema Amijee will ask, and attempt to answer, 'When Can Inquiry Come to an End?'
⏰ 18:15–19:45, Monday 12th October
📍 Woburn Suite, Senate House
🔗 aristoteliansociety.org.uk/t…
All welcome, no booking required.
#philosophy
I know this is meant to be a reductio, but there are important questions about what AI consciousness would be like if it existed. It may be very different indeed from human consciousness. I wonder if it could be so different that it is not relevant to moral status?
Can philosophers do this?
A new study looks at “whether AI can generate novel philosophical ideas and develop them clearly with depth and sophistication, not merely summarize existing views or apply existing philosophical theories.” dailynous.com/new-study-on-a…
Samuel retweeted
We don't have a Fields Medal, but to put this accomplishment in human terms, a junior philosopher who was able to reach this level of achievement would likely be able to get a tenure-track job at a little-known institution.
Phew, at least "the deepest metaphysical disagreements [can] be set aside"
1/13 Can we assess AI consciousness without first solving consciousness itself?
New from Google DeepMind and collaborators across CS, neuroscience & philosophy:
“From cacophony to hierarchy: a principled framework for assessing AI consciousness”
arxiv.org/abs/2609.35618 🧵
Ahh remember the days when the discourse was all about panpsychism!




















