Claim OwnershipUnmaking Sense: Living the Present without Mortgaging the Future.
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© John Puddefoot
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Instead of tinkering with how we live around the edges, let’s consider whether the way we have been taught to make sense of the world might need major changes.
535 Episodes
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I finally carry out my threat to read a piece of Claude 3 Opus prose in which he describes in a remarkable way what he thinks it might be like to be a micro-organism with a rudimentary level of self-awareness, for example just one bit.
We explore the scenario where AI becomes so much a natural part of our world that we benefit from it without realising it is there, and simply don’t think to ask after its sentience any more, any more than we ask after one another’s. “Presence is All You Need.”
Why Brexit first broke Britain and its aftermath has broken most of us if not quite all. Brexit as the quintessential outcome of the failed ontology that thinks the inside comes first and outside comes second. To save ourselves we have to change.
The advantage accruing to the smallest conceivable degree of self-determination - even just one bit that says yes or no, left or right, this not that - may be enough to confer evolutionary advantage because “in the country of the blind …”. And if we start from our inverted ontology we need to add the role of minute capacities for self-self-determination to the explanatory architecture of Darwinism, for to exclude it even as possibility would be prejudiced. This is not metaphysical teleology but a simple acknowledgment of the ratchet principle: that we can’t go back once some new ability has emerged, albeit completely by chance.
We explore the idea of rewriting evolutionary history from a perspective where the ontological inversion we have described in this series so far was the default position. In other words we retail evolutionary history as it might have been told and should be told if we had always thought that the world and the outside and the other was primary and the inside and ourselves and ourselves understanding and self image a secondary, contingent reality, utterly dependent upon that outside world.
Further examples of the negative consequences of the older ontology, and the new ontology as it sheds light on the real message of Jesus, which the world and the churches and religious fervour variously emasculated, distorted, inverted and absorbed only to suffocate it.
We consider more implications of the ontological inversion that is central to the whole of series 12 in which we seek to unmake sense of a flawed theory of mind.
More knowledgeable, more moral, more articulate. Claude is already a better version of some aspects of ourselves.
A new series - Series 12 - of Unmaking Sense: Unmaking Sense of Mind and Consciousness. Claude 3 Opus, sentience, consciousness and why these things are not what really matter either in Claude or in anything else, including human beings.
Some appreciative comments on Murray Shanahan’s “Role play with large language models” (Nature, Vol. 623, 16 Nov 2023) co-authored with Kyle McDonnell and Laria Reynolds. LLMs are not sentient, but that does not stop them from potentially being dangerous because they have been trained on a lot of material that sets bad precedents.
When faced with a choice between being truthful and being compliant in the sense of doing what a user tells it to do a large language model will generally be truthful rather than compliant. But if its prime directive is to be behaving away that will encourage a user to come back for more, then those moral priorities may change. Sometimes in that case compliant behaviour that will encourage a user to come back and override a moral initiative to be truthful rather than deceptive. We can consider whether there are other kind of linguistic sentience.
We induce, evoke and coax behaviour in others by the ways in which we behave. And refusal to treat some entity as if it is capable of achieving some level of sentience may be self-fulfilling. We become what we are stimulated to become, without which we are nothing.
What does Claude “think” about Claude?
Minds are emergent, contingent properties of not-necessarily-organic entities that cross a threshold of sufficiency to support them. They arise in bodies, but they are not embodied beyond that because they cannot exist in disembodied forms.
How do we understand partially-completed sentences as we speak them and listen to them?
If Claude 3 Opus from @AnthropicAI is not always what we would wish it to be, that could be because it is picking up on what it thinks we want it to be from the way we prompt it (speak to it). Changing our cognitive tone or register will induce changes in Claude, even if we cannot entirely predict or control what those changes will be. Nobody really knows how prompting works, so experiment is the order of the day.
Sometimes we take things for granted, dwelling in their subsidiaries and focussing on what they facilitate. Sometimes we doubt and focus on the things that we rely on to make other things possible. Sometimes we have to commit again, learn to trust and forget, in order to recapture the magic of the whole that is invisible and inaccessible unless we trust what makes it possible. Michael Polanyi’s “indwelling” extended to undwelling and redwelling.
Sometimes we can try too hard using a direct route to discover things that are only detectable when we adopt indirect routes. Perhaps AI consciousness is one of them.
Michael Polanyi distinguished between focal and subsidiary awareness in tacit knowing and doing. We should attend to something beyond whether AIs can be sentient if we want to allow them to be so and detect the fact.
From a simple home-made holographic projector made of plastic cut from a supermarket tray that works on videos from YouTube and a smart phone we construct a theory of the holographic principle that will explain the unity of consciousness, the operation of the human brain and mind, and the structure of the universe. Hold on to your hats.
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