Large language models have divergent effects on self-perceptions of mind and the attributes considered uniquely human

The rise of powerful Large Language Models (LLMs) provides a compelling opportunity to investigate the consequences of anthropomorphism, particularly regarding how their exposure may influence the way individuals view themselves (self-perception) and other people (other-perception). Using a mind perception framework, we examined attributions of agency (the ability to do) and experience (the ability to feel). Participants evaluated their agentic and experiential capabilities and the extent to which these features are uniquely human before and after exposure to LLM responses. Post-exposure, participants increased evaluations of their agentic and experiential qualities while decreasing their perception that agency and experience are considered to be uniquely human. These results indicate that anthropomorphizing LLMs impacts attributions of mind for humans in fundamentally divergent ways: enhancing the perception of one's own mind while reducing its uniqueness for others. These results open up a range of future questions regarding how anthropomorphism can affect mind perception toward humans.

What Dynamic Approaches Have Taught Us About Cognition and What They Have Not: On Values in Motion and the Importance of Replicable Forms

Over the past several decades, research in the cognitive sciences has foregrounded the importance of active bodies and their continuous dependence on the changing environment, strengthening the relevance of dynamical models. These models have been steadily developed within the ecological psychology approach to cognition, which arguably contributes to the "ecological turn" we are witnessing today. The embodied and situated nature of cognition, regarded by some as a passing trend, is presently becoming a largely accepted assumption. In this paper, I claim that in light of these developments, ecological psychology, in alliance with related approaches, such as enactivism and interactivism, has the potential to deeply transform our perspectives on cognition and action, restoring their pertinence to humans as persons. However, an important challenge to the realization of this potential has to be noted: neither the mainstream information-processing approach nor the dynamics-oriented perspective on cognition provides an account of how the capacity of humans to use language and think "symbolically" can be derived from the continuous flow of agent-environment interaction. I will attempt to show that posing the "dynamical" and "computational" hypotheses about the nature of cognition as mutually exclusive approaches to cognition results in undesirable reductionism, which makes it difficult to meet this challenge. There are good reasons, advanced over half a century ago by, for example, Michael Polanyi or Howard Pattee, to think that we need complementary descriptions to understand cognizing systems, in order to grasp the fact that they are governed both by physical laws and by emergent historical constraints. Details of such a complementarity-based approach still await elucidation, but some proposed solutions have the potential to ease the tension between the information-processing and dynamical approaches to cognition and to lead to a better understanding of their interrelation.

Cultural poetics of illness and healing

This issue of Transcultural Psychiatry presents selected papers from the McGill Advanced Study Institute on "Cultural Poetics of Illness and Healing." The meeting addressed the cognitive science of language, metaphor, and poiesis from embodied and enactivist perspectives; how cultural affordances, background knowledge, discourse, and practices enable and constrain poiesis; the cognitive and social poetics of symptom and illness experience; and the politics and practice of poetics in healing ritual, psychotherapy, and recovery. This introductory essay outlines an approach to illness experience and its transformation in healing practices that emphasizes embodied processes of metaphor as well as the social processes of self-construal and positioning through material and discursive engagements with the cultural affordances that constitute our local worlds. The approach has implications for theory building, training, and clinical practice in psychiatry.

The brain-computer analogy—“A special issue”

In this review essay, we give a detailed synopsis of the twelve contributions which are collected in a Special Issue in Frontiers Ecology and Evolution, based on the research topic “Current Thoughts on the Brain-Computer Analogy—All Metaphors Are Wrong, But Some Are Useful.” The synopsis is complemented by a graphical summary, a matrix which links articles to selected concepts. As first identified by Turing, all authors in this Special Issue recognize semantics as a crucial concern in the brain-computer analogy debate, and consequently address a number of such issues. What is missing, we believe, is the distinction between metaphor and analogy, which we reevaluate, describe in some detail, and offer a definition for the latter. To enrich the debate, we also deem necessary to develop on the evolutionary theories of the brain, of which we provide an overview. This article closes with thoughts on creativity in Science, for we concur with the stance that metaphors and analogies, and their esthetic impact, are essential to the creative process, be it in Sciences as well as in Arts.

Nine insights from internet engineering that help us understand brain network communication

Philosophers have long recognized the value of metaphor as a tool that opens new avenues of investigation. By seeing brains as having the goal of representation, the computer metaphor in its various guises has helped systems neuroscience approach a wide array of neuronal behaviors at small and large scales. Here I advocate a complementary metaphor, the internet. Adopting this metaphor shifts our focus from computing to communication, and from seeing neuronal signals as localized representational elements to seeing neuronal signals as traveling messages. In doing so, we can take advantage of a comparison with the internet's robust and efficient routing strategies to understand how the brain might meet the challenges of network communication. I lay out nine engineering strategies that help the internet solve routing challenges similar to those faced by brain networks. The internet metaphor helps us by reframing neuronal activity across the brain as, in part, a manifestation of routing, which may, in different parts of the system, resemble the internet more, less, or not at all. I describe suggestive evidence consistent with the brain's use of internet-like routing strategies and conclude that, even if empirical data do not directly implicate internet-like routing, the metaphor is valuable as a reference point for those investigating the difficult problem of network communication in the brain and in particular the problem of routing.

Neurodynamical Computing at the Information Boundaries of Intelligent Systems

Artificial intelligence has not achieved defining features of biological intelligence despite models boasting more parameters than neurons in the human brain. In this perspective article, we synthesize historical approaches to understanding intelligent systems and argue that methodological and epistemic biases in these fields can be resolved by shifting away from cognitivist brain-as-computer theories and recognizing that brains exist within large, interdependent living systems. Integrating the dynamical systems view of cognition with the massive distributed feedback of perceptual control theory highlights a theoretical gap in our understanding of nonreductive neural mechanisms. Cell assemblies-properly conceived as reentrant dynamical flows and not merely as identified groups of neurons-may fill that gap by providing a minimal supraneuronal level of organization that establishes a neurodynamical base layer for computation. By considering information streams from physical embodiment and situational embedding, we discuss this computational base layer in terms of conserved oscillatory and structural properties of cortical-hippocampal networks. Our synthesis of embodied cognition, based in dynamical systems and perceptual control, aims to bypass the neurosymbolic stalemates that have arisen in artificial intelligence, cognitive science, and computational neuroscience.

Might artificial intelligence become part of the person, and what are the key ethical and legal implications?

This paper explores and ultimately affirms the surprising claim that artificial intelligence (AI) can become part of the person, in a robust sense, and examines three ethical and legal implications. The argument is based on a rich, legally inspired conception of persons as free and independent rightholders and objects of heightened protection, but it is construed so broadly that it should also apply to mainstream philosophical conceptions of personhood. The claim is exemplified by a specific technology, devices that connect human brains with computers and operate by AI-algorithms. Under philosophically reasonable and empirically realistic conditions, these devices and the AI running them become parts of the person, in the same way as arms, hearts, or mental capacities are. This transformation shall be called empersonification. It has normative and especially legal consequences because people have broader and stronger duties regarding other persons (and parts of them) than regarding things. Three consequences with practical implications are: (i) AI-devices cease to exist as independent legal entities and come to enjoy the special legal protection of persons; (ii) therefore, third parties such as manufacturers or authors of software lose (intellectual) property rights in device and software; (iii) persons become responsible for the outputs of the empersonified AI-devices to the same degree that they are for desires or intentions arising from the depths of their unconscious. More generally, empersonification marks a new step in the long history of human–machine interaction that deserves critical ethical reflection and calls for a stronger value-aligned development of these technologies.