Tests for consciousness in humans and beyond

Which systems/organisms are conscious? New tests for consciousness ('C-tests') are urgently needed. There is persisting uncertainty about when consciousness arises in human development, when it is lost due to neurological disorders and brain injury, and how it is distributed in nonhuman species. This need is amplified by recent and rapid developments in artificial intelligence (AI), neural organoids, and xenobot technology. Although a number of C-tests have been proposed in recent years, most are of limited use, and currently we have no C-tests for many of the populations for which they are most critical. Here, we identify challenges facing any attempt to develop C-tests, propose a multidimensional classification of such tests, and identify strategies that might be used to validate them.

Mental causation: an evolutionary perspective

The relationship between consciousness and individual agency is examined from a bottom-up evolutionary perspective, an approach somewhat different from other ways of dealing with the issue, but one relevant to the question of animal consciousness. Two ways are identified that would decouple the two, allowing consciousness of a limited kind to exist without agency: (1) reflex pathways that incorporate conscious sensations as an intrinsic component (InCs), and (2) reflexes that are consciously conditioned and dependent on synaptic plasticity but not memory (CCRs). Whether InCs and CCRs exist as more than hypothetical constructs is not clear, and InCs are in any case limited to theories where consciousness depends directly on EM field-based effects. Consciousness with agency, as we experience it, then belongs in a third category that allows for deliberate choice of alternative actions (DCs), where the key difference between this and CCR-level pathways is that DCs require access to explicit memory systems whereas CCRs do not. CCRs are nevertheless useful from a heuristic standpoint as a conceptual model for how conscious inputs could act to refine routine behaviors while allowing evolution to optimize phenomenal experience (i.e., qualia) in the absence of individual agency, a somewhat counterintuitive result. However, so long as CCRs are not a required precondition for the evolution of memory-dependent DC-level processes, the later could have evolved first. If so, the adaptive benefit of consciousness when it first evolved may be linked as much to the role it plays in encoding memories as to any other function. The possibility that CCRs are more than a theoretical construct, and have played a role in the evolution of consciousness, argues against theories of consciousness focussed exclusively on higher-order functions as the appropriate way to deal with consciousness as it first evolved, as it develops in the early postnatal period of life, or with the conscious experiences of animals other than ourselves. An evolutionary perspective also resolves the problem of free will, that it is best treated as a property of a species rather than the individuals belonging to that species whereas, in contrast, agency is an attribute of individuals.

The evolutionary origins of the Global Neuronal Workspace in vertebrates

The Global Neuronal Workspace theory of consciousness offers an explicit functional architecture that relates consciousness to cognitive abilities such as perception, attention, memory, and evaluation. We show that the functional architecture of the Global Neuronal Workspace, which is based mainly on human studies, corresponds to the cognitive-affective architecture proposed by the Unlimited Associative Learning theory that describes minimal consciousness. However, we suggest that when applied to basal vertebrates, both models require important modifications to accommodate what has been learned about the evolution of the vertebrate brain. Most importantly, comparative studies suggest that in basal vertebrates, the Global Neuronal Workspace is instantiated by the event memory system found in the hippocampal homolog. This proposal has testable predictions and implications for understanding hippocampal and cortical functions, the evolutionary relations between memory and consciousness, and the evolution of unified perception.

Fishnition: Developing Models From Cognition Toward Consciousness

A challenge to developing a model for testing animal consciousness is the pull of opposite intuitions. On one extreme, the anthropocentric view holds that consciousness is a highly sophisticated capacity involving self-reflection and conceptual categorization that is almost certainly exclusive to humans. At the opposite extreme, an anthropomorphic view attributes consciousness broadly to any behavior that involves sensory responsiveness. Yet human experience and observation of diverse species suggest that the most plausible case is that consciousness functions between these poles. In exploring the middle ground, we discuss the pros and cons of "high level" approaches such as the dual systems approach. According to this model, System 1 can be thought of as unconscious; processing is fast, automatic, associative, heuristic, parallel, contextual, and likely to be conserved across species. Consciousness is associated with System 2 processing that is slow, effortful, rule-based, serial, abstract, and exclusively human. An advantage of this model is the clear contrast between heuristic and decision-based responses, but it fails to include contextual decision-making in novel conditions which falls in between these two categories. We also review a "low level" model involving trace conditioning, which is a trained response to the first of two paired stimuli separated by an interval. This model highlights the role of consciousness in maintaining a stimulus representation over a temporal span, though it overlooks the importance of attention in subserving and also disrupting trace conditioning in humans. Through a critical analysis of these two extremes, we will develop the case for flexible behavioral response to the stimulus environment as the best model for demonstrating animal consciousness. We discuss a methodology for gauging flexibility across a wide variety of species and offer a case study in spatial navigation to illustrate our proposal. Flexibility serves the evolutionary function of enabling the complex evaluation of changing conditions, where motivation is the basis for goal valuation, and attention selects task-relevant stimuli to aid decision-making processes. We situate this evolutionary function within the Temporal Representation Theory of consciousness, which proposes that consciousness represents the present moment in order to facilitate flexible action.

The Neural Correlates of Access Consciousness and Phenomenal Consciousness Seem to Coincide and Would Correspond to a Memory Center, an Activation Center and Eight Parallel Convergence Centers

An increasing number of authors suggest that the neural correlates of consciousness (NCC) have no selective, executive, or metacognitive function. It is believed that attention unconsciously selects the contents that will become conscious. Consciousness would have only the fundamental function of transforming the selected contents into a format easily used by high-level processors, such as working memory, language, or autobiographical memory. According to Dehaene, the neural correlates (NC) of access consciousness (AC; cognitive consciousness) constitute a widespread network in the frontal, parietal, and temporal cortices. While Tononi localized the correlates of phenomenal consciousness (PC; subjective consciousness) to a posterior “hot zone” in the temporo-parietal cortex. A careful examination of the works of these two groups leads to the conclusion that the correlates of access and PC coincide. The two consciousnesses are therefore two faces of the same single consciousness with both its cognitive and subjective contents. A review of the literature of the pathology called “neglect” confirms that the common correlates include 10: a memory center, an activation center, and eight parallel centers. From study of the “imagery” it can be deduced that these eight parallel centers would operate as points of convergence in the third person linking the respective eight sensory-motor-emotional areas activated by external perceptions and the corresponding memories of these perceptions deposited in the memory center. The first four centers of convergence appear in the most evolved fish and gradually reach eight in humans.

Multiple Routes to Animal Consciousness: Constrained Multiple Realizability Rather Than Modest Identity Theory

The multiple realizability thesis (MRT) is an important philosophical and psychological concept. It says any mental state can be constructed by multiple realizability (MR), meaning in many distinct ways from different physical parts. The goal of our study is to find if the MRT applies to the mental state of consciousness among animals. Many things have been written about MRT but the ones most applicable to animal consciousness are by Shapiro in a 2004 book called The Mind Incarnate and by Polger and Shapiro in their 2016 work, The Multiple Realization Book. Standard, classical MRT has been around since 1967 and it says that a mental state can have very many different physical realizations, in a nearly unlimited manner. To the contrary, Shapiro's book reasoned that physical, physiological, and historical constraints force mental traits to evolve in just a few, limited directions, which is seen as convergent evolution of the associated neural traits in different animal lineages. This is his mental constraint thesis (MCT). We examined the evolution of consciousness in animals and found that it arose independently in just three animal clades-vertebrates, arthropods, and cephalopod mollusks-all of which share many consciousness-associated traits: elaborate sensory organs and brains, high capacity for memory, directed mobility, etc. These three constrained, convergently evolved routes to consciousness fit Shapiro's original MCT. More recently, Polger and Shapiro's book presented much the same thesis but changed its name from MCT to a "modest identity thesis." Furthermore, they argued against almost all the classically offered instances of MR in animal evolution, especially against the evidence of neural plasticity and the differently expanded cerebrums of mammals and birds. In contrast, we argue that some of these classical examples of MR are indeed valid and that Shapiro's original MCT correction of MRT is the better account of the evolution of consciousness in animal clades. And we still agree that constraints and convergence refute the standard, nearly unconstrained, MRT.

Experience-Specific Dimensions of Consciousness (Observable in Flexible and Spontaneous Action Planning Among Animals)

The multidimensional framework to the study of consciousness, which comes as an alternative to a single sliding scale model, offers a set of experimental paradigms for investigating dimensions of animal consciousness, acknowledging the compelling urge for a novel approach. One of these dimensions investigates whether non-human animals can flexibly and spontaneously plan for a future event, and for future desires, without relying on reinforcement learning. This is a critical question since different intentional structures for action in non-human animals are described as served by different neural mechanisms underpinning the capacity to represent temporal properties. And a lack of appreciation of this variety of intentional structures and neural correlates has led many experts to doubt that animals have access to temporal reasoning and to not recognize temporality as a mark of consciousness, and as a psychological resource for their life. With respect to this, there is a significant body of ethological evidence for planning abilities in non-human animals, too often overlooked, and that instead should be taken into serious account. This could contribute to assigning consciousness profiles, across and within species, that should be tailored according to an implemented and expansive use of the multidimensional framework. This cannot be fully operational in the absence of an additional tag to its dimensions of variations: the experience-specificity of consciousness.

Disentangling perceptual awareness from nonconscious processing in rhesus monkeys (Macaca mulatta)

Scholars have long debated whether animals, which display impressive intelligent behaviors, are consciously aware or not. Yet, because many complex human behaviors and high-level functions can be performed without conscious awareness, it was long considered impossible to untangle whether animals are aware or just conditionally or nonconsciously behaving. Here, we developed an empirical approach to address this question. We harnessed a well-established cross-over double dissociation between nonconscious and conscious processing, in which people perform in completely opposite ways when they are aware of stimuli versus when they are not. To date, no one has explored if similar performance dissociations exist in a nonhuman species. In a series of seven experiments, we first established these signatures in humans using both known and newly developed nonverbal double-dissociation tasks and then identified similar signatures in rhesus monkeys (Macaca mulatta). These results provide robust evidence for two distinct modes of processing in nonhuman primates. This empirical approach makes it feasible to disentangle conscious visual awareness from nonconscious processing in nonhuman species; hence, it can be used to strip away ambiguity when exploring the processes governing intelligent behavior across the animal kingdom. Taken together, these results strongly support the existence of both nonconscious processing as well as functional human-like visual awareness in nonhuman animals.

Dimensions of Animal Consciousness

How does consciousness vary across the animal kingdom? Are some animals 'more conscious' than others? This article presents a multidimensional framework for understanding interspecies variation in states of consciousness. The framework distinguishes five key dimensions of variation: perceptual richness, evaluative richness, integration at a time, integration across time, and self-consciousness. For each dimension, existing experiments that bear on it are reviewed and future experiments are suggested. By assessing a given species against each dimension, we can construct a consciousness profile for that species. On this framework, there is no single scale along which species can be ranked as more or less conscious. Rather, each species has its own distinctive consciousness profile.

Phenomenal Consciousness and Emergence: Eliminating the Explanatory Gap

The role of emergence in the creation of consciousness has been debated for over a century, but it remains unresolved. In particular there is controversy over the claim that a "strong" or radical form of emergence is required to explain phenomenal consciousness. In this paper we use some ideas of complex system theory to trace the emergent features of life and then of complex brains through three progressive stages or levels: Level 1 (life), Level 2 (nervous systems), and Level 3 (special neurobiological features), each representing increasing biological and neurobiological complexity and ultimately leading to the emergence of phenomenal consciousness, all in physical systems. Along the way we show that consciousness fits the criteria of an emergent property-albeit one with extreme complexity. The formulation Life + Special neurobiological features → Phenomenal consciousness expresses these relationships. Then we consider the implications of our findings for some of the philosophical conundrums entailed by the apparent "explanatory gap" between the brain and phenomenal consciousness. We conclude that consciousness stems from the personal life of an organism with the addition of a complex nervous system that is ideally suited to maximize emergent neurobiological features and that it is an example of standard ("weak") emergence without a scientific explanatory gap. An "experiential" or epistemic gap remains, although this is ontologically untroubling.

Did you know that your animals have consciousness?

Consciousness is the greatest enigma in human history. For centuries scientists and researchers have tried to describe it without coming to conclusions. In the last years with the neurosciences development, consciousness has become the common goal of numerous studies. But consciousness has always been studied only in humans, but after "Cambridge Declaration on Consciousness" in 2012, even non-human animalsthey feel possessed of the consciousness. According to "theory Orch-OR" of Hameroff and Penrose we have conducted a study on Alaskan malamute and German shepherd to analysed a triplet of platelet fatty acids (linoleic acid; palmitic acid; arachidonic acid). Through these analysis and the relative mapping of subjects within a SOM it was possible to make an assessment of the possible onset of mood disorders in the dogs. A critical analysis of the results obtained shows that animals have molecular analogies with humans compared to mood disorders. The German shepherd and Alaskan malamute, indeed, have, in the case of major depression, a bio-chemical profile, the most similar to man.

Convergent? Minds? Some questions about mental evolution

In investigating convergent minds, we need to be sure that the things we are looking at are both minds and convergent. In determining whether a shared character state represents a convergence between two organisms, we must know the wider distribution and primitive state of that character so that we can map that character and its state transitions onto a phylogenetic tree. When we do this, some apparently primitive shared traits may prove to represent convergent losses of cognitive capacities. To avoid having to talk about the minds of plants and paramecia, we need to go beyond assessments of behaviourally defined cognition to ask questions about mind in the primary sense of the word, defined by the presence of mental events and consciousness. These phenomena depend upon the possession of brains of adequate size and centralized ontogeny and organization. They are probably limited to vertebrates. Recent discoveries suggest that consciousness is adaptively valuable as a late error-detection mechanism in the initiation of action, and point to experimental techniques for assessing its presence or absence in non-human mammals.

Metamemory as evidence of animal consciousness: the type that does the trick

The question of whether non-human animals are conscious is of fundamental importance. There are already good reasons to think that many are, based on evolutionary continuity and other considerations. However, the hypothesis is notoriously resistant to direct empirical test. Numerous studies have shown behaviour in animals analogous to consciously-produced human behaviour. Fewer probe whether the same mechanisms are in use. One promising line of evidence about consciousness in other animals derives from experiments on metamemory. A study by Hampton (Proc Natl Acad Sci USA 98(9):5359-5362, 2001) suggests that at least one rhesus macaque can use metamemory to predict whether it would itself succeed on a delayed matching-to-sample task. Since it is not plausible that mere meta-representation requires consciousness, Hampton's study invites an important question: what kind of metamemory is good evidence for consciousness? This paper argues that if it were found that an animal had a memory trace which allowed it to use information about a past perceptual stimulus to inform a range of different behaviours, that would indeed be good evidence that the animal was conscious. That functional characterisation can be tested by investigating whether successful performance on one metamemory task transfers to a range of new tasks. The paper goes on to argue that thinking about animal consciousness in this way helps in formulating a more precise functional characterisation of the mechanisms of conscious awareness.