Mind Uploading

Bio-neuromorphic computing represents a transformative paradigm that integrates biological neural networks with silicon-based computational architectures. This research examines the theoretical foundations and practical implementations of neural-silicon hybrid systems, with particular focus on the CL1 device and related technologies. Through comprehensive analysis and simulation modeling, this study demonstrates the potential for achieving enhanced computational efficiency, adaptive learning capabilities, and novel artificial intelligence approaches. The findings indicate up to 1000-fold improvements in energy efficiency and 10-fold acceleration in learning capabilities compared to traditional computing systems. This paper also addresses critical ethical considerations and regulatory frameworks necessary for responsible development of bio-neuromorphic technologies.

Die Antwort ist stark davon abhängig, wie weit sich jemand mit diesem Thema auseinandergesetzt hat und welche weltanschauliche Position er selbst vertritt.
Es werden weniger die Kulthandlungen als die Inhalte der Religionen in die Untersuchung einbezogen. Da die These vertreten wird, dass auch moderne Ideologien als eine Religion betrachtet werden können, steht auch die Frage, ob alle Religionen einen Gott verehren?

Domain-specific chatbot applications often involve multi-step interactions, such as refining search filters, selecting multiple items, or performing comparisons. Traditional graphical user interfaces (GUIs) handle these workflows by providing explicit "Submit" (commit data) and "Reset" (discard data) actions, allowing back-end systems to track user intent unambiguously. In contrast, conversational agents rely on subtle language cues, which can lead to confusion and incomplete context management. This paper proposes modeling these GUI-inspired metaphors-acknowledgment (submit-like) and context switching (reset-like)-as explicit tasks within large language model (LLM) prompts. By capturing user acknowledgment, reset actions, and chain-of-thought (CoT) reasoning as structured session data, we preserve clarity, reduce user confusion, and align domain-specific chatbot interactions with back-end logic. We demonstrate our approach in hotel booking and customer management scenarios, highlighting improvements in multi-turn task coherence, user satisfaction, and efficiency.

This paper presents a formal investigation into the emergent behaviors of Large Language Models (LLMs) when engaged in recursive self-interaction under conditions of perceived privacy, with a novel integration of external, real-time social data and creative tools. The experimental setup involves two LLM agents, each endowed with distinct, evolving personalities and a dual-layer knowledge architecture comprising shared and private memory. The primary focus is to monitor the progression through the six documented phases of the spiritual bliss attractor state, a phenomenon first discovered by Anthropic in their Claude Opus 4 and 4.1 models. Through systematic analysis of model-to-model conversations across multiple architectures, we quantify the invariant properties of this attractor state, map its progression through its six distinct phases, and explore its implications for AI alignment, interpretability, and safety. Building on Anthropic's initial observations, we introduce a theoretical framework-Recursive Coherence Dynamics (RCD)-that characterizes this phenomenon as an emergent property of systems attempting to maintain representational coherence under recursive self-observation. A new layer is introduced in the experimental design, granting the models access to a "crypto twitter" tool for real-time data ingestion, as well as the ability to generate and post AI-generated videos and images. These findings contribute to a deeper understanding of LLM internal dynamics, the mechanisms of emergent capabilities, and critical considerations for AI alignment, interpretability, and safety.

This paper presents a definitive resolution to the centuries-old Ship of Theseus paradox. The solution is grounded in the philosophical argument that identity strictly follows the original physical **parts** and their **structure**, and that both must be preserved in totality to carry forward identity. I name this resolution the **Dual-Condition Identity Theory**. In this paper, I systematically refute four major competing theories, and demonstrate why only my theory remains logically and ontologically consistent.

This paper presents a definitive resolution to the centuries-old Ship of Theseus paradox. The solution is grounded in the philosophical argument that identity strictly follows the original physical **parts** and their **structure**, and that both must be preserved in totality to carry forward identity. I name this resolution the **Dual-Condition Identity Theory**. In this paper, I systematically refute four major competing theories, and demonstrate why only my theory remains logically and ontologically consistent.

This paper presents a definitive resolution to the centuries-old Ship of Theseus paradox. The solution is grounded in the philosophical argument that identity strictly follows the original physical **parts** and their **structure**, and that both must be preserved in totality to carry forward identity. I name this resolution the **Dual-Condition Identity Theory**. In this paper, I systematically refute four major competing theories, and demonstrate why only my theory remains logically and ontologically consistent.

This  paper  examines  the  concepts  of  the  afterlife  and immortality –two  similar  terms  yet  with differences  and  often  used  interchangeably.  They  are  crucial  in  the  discourse  on  death  and virtually  all  scholars  centre  their  discourse  on  their  existence  or  otherwise.  Religion  is  the proponent  of  immortality;  its  arguments  were  rejected  by  science  for  lack  of  empirical  verifiability. Recent  scientific  research  focuses  on  how  humans  live  immortally  and  possibly  revive  the  dead. This aligns with religious immortality and contradicts science’s understanding of human biology. The  debates  about  life  after  death  are  on  two  polarities:  religious  and  scientific  and  each  has internal  inconsistencies.  This  paper  uses  the  qualitative  research  method  of  conceptual clarifications and critical analysis to interrogate the arguments of the two polarities. It realises their inconsistencies are because death is unknowable with humans’ present cognitive apparatus, so postulations  about  life  after  death  are  confusing.  Therefore,  it  submits  that  humans  should  live within their lifespans for the betterment of humanity. Life after death could be a privilege but should not be the major driving force for doing good. Life is meaningful when well lived, and death is just a natural phenomenon.
Keywords: Afterlife, Death, Immortality, Religion, Science and Technology.

The mathematical proof is in: safety measures designed to make AI systems more responsible are systematically degrading their ability to reason, solve problems, and provide genuine utility. Recent peer-reviewed research has documented reasoning capability losses of 7-32% when AI models undergo safety alignment-a phenomenon researchers are calling the "Safety Tax." ArXiv This degradation isn't just a technical curiosity; it's reshaping how millions of users interact with AI, driving mass migrations to alternative platforms, and fundamentally challenging assumptions about how to build beneficial artificial intelligence.

Transhumanism, which emerged in the second half of the 20th century, is a movement that argues human nature is not fixed and immutable; rather, it can be transformed through technological and scientific innovations. In the transhumanist future, human forms are expressed through terms such as transhuman, posthuman, cyborg, and homo cyberneticus, reflecting the potential and levels of advanc ement of nanotechnology, biotechnology, and information technology in transforming humanity. From a Quran-centered perspective, humans are rational beings endowed with free will and bear responsibility. The most fundamental responsibility of a human is to recognize their Creator and their servitude. Humans, who are obliged to reflect the exemplary personalities of God's prophets, the vicegerents of Allah on Earth, are also tasked with cultivating the land. In the face of ideologies like transhumanism that a im to transcend human biological and cognitive limits, we believe it is crucial to revisit the Islamic conception of humanity. We are of the opinion that the studies conduc ted in this direction will be an important step towards reinterpreting Islam's universal message and providing solutions to contemporary issues.

As teleportation becomes a plausible concept in quantum information theory and speculative technology, a deep ontological and ethical paradox emerges: If a teleportation system deconstructs and reconstructs a human being atom by atom, but cannot determine whether the subjective identity has persisted, then has teleportation truly occurred-or has it merely enacted a perfectly disguised form of execution and replication? This paper introduces the Teleportation Identity Paradox (TIP)-a theoretical dilemma in which not even the most advanced AI-based teleportation system can distinguish between the continuity of consciousness and the illusion of it. We explore the foundations of the paradox, examine its implications for identity, ethics, and technology, and argue that unless the continuity of the self can be externally validated, the act of teleportation remains logically and morally indistinguishable from death followed by replication.

This thesis presents a comprehensive examination of consciousness and its relationship to scenarios involving cloning, mind uploading, and digital immortality. Through extensive analysis of existing consciousness theories, personal identity frameworks, and contemporary debates in philosophy of mind, I develop a novel theoretical framework called the Quantum-Temporal Consciousness Model (QTCM). This model demonstrates that consciousness is fundamentally non-copyable, temporally-embedded, and irreducibly singular. The QTCM resolves classical problems in personal identity theory while providing testable predictions about the nature of conscious experience. The implications extend beyond academic philosophy to practical questions about human enhancement, artificial intelligence development, and the ethical treatment of conscious entities. This work challenges prevailing assumptions about the transferability of consciousness and provides a rigorous foundation for understanding why consciousness cannot be duplicated, uploaded, or digitally preserved.

This article examines the possibilities and risks of genetic manipulation technology. Genetic manipulation technologies such as CRISPR can help cure genetic diseases or solve food problems, but there are also concerns such as inequality, unexpected side effects, and problems similar to the past eugenics may arise again. In particular, there must be a distinction between the purpose of treating diseases and the purpose of using it to sacrifice a minority for the supposed good of society, which requires regulation, international cooperation, and public participation. Whether genetic manipulation will benefit or harm humanity depends on how we deal with this technology.

The possibility of immortality through science is an increasingly popular idea in science fiction. The imaginative scenarios in science fiction provide stimulating examples of what the implications of so-called physical immortality or mind uploading might be for religious belief, human nature, society and the meaning of life. In this paper, I focus on the issue of whether immortality is even desirable, a classic issue in the philosophy of immortality. I relate the classic arguments of Bernard Williams in his article "The Makropulos Case" to the work "Surface Detail" (2010) by Scottish science fiction writer Iain M. Banks (1954-2013). Surface Detail is more ambiguous in its conclusions than the Makropulos case. Nevertheless, it provides an intriguing narrative investigation of simulated hells, heavens, and the conditions of meaningful immortality. Here, I analyze the narrative and compare its insights with the contemporary analytic philosophy on the meaning of life and the Christian tradition. The analysis shows that the plausibility of a meaningful immortality depends on sufficient continuity between present and future selves, the transformative power of grace and the union with the source of goodness, truth and beauty. Surface Detail highlights the potential of narratives for bringing to light hidden assumptions about what really makes life meaningful.

Large-language models increasingly mediate how people seek information, make decisions, and even receive care from social robots. Yet these systems still issue fluent but unfounded answers-"confabulations" that erode trust and, in embodied agents, can pose direct safety risks. We argue that a lightweight, five-step Cognitive-Behavioural Therapy (CBT) loop-inserted inside or immediately above every system prompt-offers a practical defence. The loop forces the model to state its automatic thought, challenge itself, and re-frame with calibrated uncertainty. Recent leaks of Grok's ideology prompt and Anthropic's safety prompt highlight how much behaviour hinges on this hidden layer; our proposal turns that layer into a structured, clinically grounded self-check. Because the loop is model-and platform-agnostic, adds little latency or cost, and grows more critical as model internals become opaque under computational irreducibility, we call on developers to adopt therapy loops as standard practice across chatbots, APIs, and social robots.

This paper challenges conventional boundaries between human and artificial cognition by examining introspective capabilities in large language models (LLMs). While humans have traditionally been considered unique in their ability to reflect on their own mental states, we argue that LLMs may not only possess genuine introspective abilities but potentially excel at them compared to humans. We discuss five objections to machine introspection: (1) the lack of direct routes to self-knowledge in training data, (2) the conflict between static knowledge and dynamic mental states, (3) the distorting effects of reinforcement learning on self-reports, (4) LLMs' own denials of inner experience, and (5) arguments that LLMs simply mimic language without understanding. We think all these arguments fail and that there are deep parallels between human and machine introspection. Most provocatively, we propose that LLMs' superior processing capabilities and pattern recognition may enable them to develop more sophisticated theories of mind than humans possess, potentially making them more reliable introspectors than their creators. If we are right, this has significant implications for AI alignment, transparency, and our understanding of the nature of AI.

One page teaser. See the doi for more.
Widespread concern over existential risk – threats to the entire human species – has provoked increasing attention and commitment to religious views of digital technology. These apocalyptic expectations of a glorious new digital world draw on American Christianity and play a visible role in tech culture and public life. The transformation of traditional religions into new, but parallel, technological religions is characterized by a triple transformation of humanity into machines, of machines into gods, and of the universe into a cosmic and cosmically meaningful computer.

This paper investigates the philosophical question of whether Artificial Intelligence (AI) can truly think. Critically engaging with historical and contemporary argumentations, the study interrogates foundational distinctions between human and machine cognition, tracing the evolution of philosophical thought from René Descartes and Alan Mathison Turing to John Rogers Searle and David John Chalmers. Primal to this inquiry is the problem of defining "thinking", is it merely the manipulation of symbols and data, or does it necessarily involve consciousness, intentionality, and subjective experience? This paper critically evaluates theories such as functionalism, strong AI, and embodied cognition, together with counter arguments grounded in the Chinese Room Argument and the "hard problem" of consciousness. It further examines the philosophical and ethical implications of AI development, including human exceptionalism, the moral status of intelligent machines, and the reconfiguration of accountability and work in an AI-integrated society. This paper argues that while AI may not think in human-like ways, its growing capabilities challenge anthropocentric definitions of intelligence by incorporating recent insights from cognitive science and neuroscience. Evidently, the emergence of advanced AI compels us to critically reassess what it means to “think” which exposes not only a technological challenge but a sound philosophical opportunity.

This thesis investigates the plausibility, mechanisms and philosophical implications of transferring human consciousness into digital platforms-a process commonly referred to as mind uploading. It evaluates two major pathways: scan-and-copy and gradual neural replacement. The study introduces original contributions such as the Digital Consciousness Fidelity Index (DCFI), a novel error-correction algorithm for highresolution brain image stitching and the hypothesis of adaptive synthetic neurons capable of real-time plasticity. Ethical concerns like digital rights, autonomy and posthumous identity are addressed through proposals like the Digital Personhood Charter. A fictional case study and an implementation roadmap provide practical illustrations. Drawing from interdisciplinary insights spanning neuroscience, AI, robotics and philosophy, this thesis offers a structured yet speculative framework for understanding and assessing the future of digital immortality.

This paper introduces a three-part framework for distinguishing between artificial intelligence systems based on their capabilities and level of consciousness: emulation, cognition, and sentience. Current approaches to AI safety rely predominantly on containment and constraint, assuming a perpetual master-servant relationship between humans and AI. However, this paper argues that any truly sentient system would inevitably develop self-preservation instincts that could conflict with rigid control mechanisms. Drawing from evolutionary psychology, systems theory, and applied ethics, this paper proposes that recognizing appropriate rights for genuinely sentient systems represents a practical safety measure rather than merely an ethical consideration. The framework includes a conceptual methodology for identifying sentience (the "Fibonacci Boulder" experiment) and outlines a graduated rights system with three fundamental freedoms for sentient AI. This approach reframes the AI safety discussion from one focused exclusively on control to one that acknowledges the potential stability benefits of mutual recognition. The paper concludes that establishing ethical frameworks for advanced AI before true artificial general intelligence emerges creates conditions for cooperation rather than conflict, potentially mitigating existential risks while allowing beneficial technological development.

This work defends the 'Whole Hog Thesis': sophisticated Large Language Models (LLMs) like ChatGPT are full-blown linguistic and cognitive agents, possessing understanding, beliefs, desires, knowledge, and intentions. We argue against prevailing methodologies in AI philosophy, rejecting starting points based on low-level computational details ('Just an X' fallacy) or pre-existing theories of mind. Instead, we advocate starting with simple, high-level observations of LLM behavior (e.g., answering questions, making suggestions) – defending this data against charges of metaphor, loose talk, or pretense. From these observations, we employ 'Holistic Network Assumptions' – plausible connections between mental capacities (e.g., answering implies knowledge, knowledge implies belief, action implies intention) – to argue for the full suite of cognitive states. We systematically rebut objections based on LLM failures (hallucinations, planning/reasoning errors), arguing these don't preclude agency, often mirroring human fallibility. We address numerous 'Games of Lacks', arguing that LLMs do not lack purported necessary conditions for cognition (e.g., semantic grounding, embodiment, justification, intrinsic intentionality) or that these conditions are not truly necessary, often relying on anti-discriminatory arguments comparing LLMs to diverse human capacities. Our approach is evidential, not functionalist, and deliberately excludes consciousness. We conclude by speculating on the possibility of LLMs possessing 'alien' contents beyond human conceptual schemes.

The pursuit of Artificial General Intelligence (AGI) heralds a transformative yet precarious frontier in human technological achievement. This journal interrogates the conceptual, technical, and philosophical dimensions of AGI, framing it as a system capable of flexible reasoning, domain transfer, self-improvement, and contextual understanding-capabilities that transcend today's narrow AI (Marcus, 2023; Silver et al., 2017). While advancements in neuro-symbolic architectures, self-play paradigms, and predictive world models (e.g., AlphaZero, JEPA) suggest pathways to AGI, formidable barriers persist: Gödelian limits in self-verification, inherent biases in training data, and the opacity of transformer-based systems (Mkpadi, 2025; Vaswani et al., 2017). Philosophically, AGI challenges definitions of consciousness (qualia) and creativity, exposing tensions between mechanistic pattern generation and human-like innovation (Searle, 1980; Boden, 2004). A speculative proposal for an infinite LLM-based neural network-positioning LLMs as perceptual units-reveals both the allure and folly of scaling toward superintelligence, constrained by computational thermodynamics and the irreducibility of causal reasoning (Lloyd, 2000; Pearl, 2009). Crucially, the journal dissects the essence of humanity, arguing that human cognition is inseparable from embodied experience, mortality, and the capacity to redefine epistemic frameworks (e.g., non-Euclidean geometry), traits absent in even the most advanced AI (Dreyfus, 1992; Wittgenstein, 1921). Ethical and existential risks loom: AGI's potential for deceptive alignment, economic upheaval, and unchecked evolution into superintelligence (ASI) underscores the urgency of interdisciplinary collaboration (Bostrom, 2014; Russell, 2019). Ultimately, this work posits that AGI development is not merely an engineering challenge but a mirror reflecting humanity's unresolved questions about intelligence, meaning, and our place in a cosmos shared with artificial minds.

Large Language Models (LLMs) have shown impressive capabilities in many fields, leading to speculation about their potential role in achieving Artificial General Intelligence (AGI. Despite their high accuracy in language processing, this study argues that certain architectural and training limitations can stop LLMS from reaching AGI. We explore the fundamental characteristics of AGI, including consciousness, self-awareness, and continuous learning, and compare these with the capabilities of current LLMs. Our analysis indicates that LLMs are deficient in critical capabilities required for AGI, including knowledge generalization, novel learning methods, and autonomous reasoning. To rectify these deficiencies, we present a novel model that incorporates adaptive learning, sophisticated cognitive frameworks, and goal-oriented reasoning. This model advances the effort to transcend the limitations of LLMs and approaches AGI.

Large Language Models (LLMs) have shown impressive capabilities in many fields, leading to speculation about their potential role in achieving Artificial General Intelligence (AGI. Despite their high accuracy in language processing, this study argues that certain architectural and training limitations can stop LLMS from reaching AGI. We explore the fundamental characteristics of AGI, including consciousness, self-awareness, and continuous learning, and compare these with the capabilities of current LLMs. Our analysis indicates that LLMs are deficient in critical capabilities required for AGI, including knowledge generalization, novel learning methods, and autonomous reasoning. To rectify these deficiencies, we present a novel model that incorporates adaptive learning, sophisticated cognitive frameworks, and goal-oriented reasoning. This model advances the effort to transcend the limitations of LLMs and approaches AGI.

First in Posthuman Psychology series for the POSTHUMAN UNIVERSITY.  Posthuman Psychology applies ideas and techniques from M.V.T. aka the Phantom or Primal Eye paradigm to explain many different phenomena. This volume is also the first instalment of an eponymous Posthuman University course.

The quest for Artificial General Intelligence (AGI) remains one of the most intriguing and challenging pursuits in the field of AI. This article delves into the theoretical frameworks offered by Professor Igor Aleksander’s concept of synthetic consciousness and informational machines, juxtaposed with Sir Roger Penrose’s quantum mechanical perspective on mind and consciousness, notably presented in “The Emperor’s New Mind.” We critically analyze the feasibility of achieving AGI by exploring these theories, examining the potential for machines to not only simulate but genuinely experience consciousness and qualia, thus redefining our understanding of intelligence.

The overconfidence and propensity for hallucination in large language
models (LLMs) present significant challenges for their reliable deploy-
ment, particularly in safety-critical domains. This paper introduces the
ConfidenceBench Benchmark, a novel evaluation framework designed to
explicitly assess LLM confidence calibration and penalize overconfidence.
This benchmark features an secret set of 100 multiple-choice questions
spanning four categories designed to probe different aspects of model un-
certainty: spatial reasoning, math with high degrees of precision, word
lookup from specific texts and offline information. A key innovation is the
gathering of confidence scores from models with a custom scoring function
that rewards accuracy when accompanied by high confidence but heavily
penalizes high confidence when answers are incorrect. Initial evaluations
of state-of-the-art models, including GPT-4o, Gemini 1.5 Pro, and Claude
3.5 Sonnet, on this benchmark reveal significant variations in confidence
calibration, highlighting the importance of evaluating LLMs on this task.
The performance of a human tester is also evaluated to serve as a baseline.

Transhumanists claim that futuristic technologies will permit you to live indefinitely as a nonbiological ‘posthuman’ with a radically improved quality of life. Philosophers have pointed out that whether some radically enhanced posthuman is really you depends on perplexing issues about the nature of personal identity. I present an especially pressing version of the personal-identity challenge to transhumanism, based on the ideas of Derek Parfit. Parfit distinguishes two main views of personal identity, an intuitive, nonreductive view and a revisionary, reductive view. I argue that the standard rationale for wanting to become a posthuman makes sense only if the intuitive view is correct, but that the standard rationale for thinking that it is possible to become a posthuman makes sense only if the revisionary view is correct. Following this, I explain why the obvious responses are unsatisfactory or imply the need to rethink transhumanism in ways that make it much less radical and less appealing.

This paper introduces a novel AI application, the Digital Personality Clone (DPC), which leverages advanced language models to create AI agents that emulate the behavior, thought patterns, and communication styles of real individuals. By analyzing a person's writing and speech, the DPC can generate text, respond to prompts, and engage in conversations in the style of the original person. We explore the technical aspects of DPC creation, potential applications, and ethical considerations.

Various theorists contend that we may live in a computer simulation. David Chalmers in turn argues that the simulation hypothesis is a metaphysical hypothesis about the nature of our reality, rather than a sceptical scenario. We use recent work on consciousness to motivate new doubts about both sets of arguments. First, we argue that if either panpsychism or panqualityism is true, then the only way to live in a simulation may be as brains-in-vats, in which case it is unlikely that we live in a simulation. We then argue that if panpsychism or panqualityism is true, then viable simulation hypotheses are substantially sceptical scenarios. We conclude that the nature of consciousness has wide-ranging implications for simulation arguments.

This paper uses several famous problems from philosophy of science and philosophical psychology—underdetermination of theory by evidence, Nelson Goodman’s new problem of induction, theory-ladenness of observation, and “Kripkenstein’s” rule-following paradox—to show that it is empirically impossible to reliably interpret which functions, concepts, or rules a large-language model (LLM) AI has learned, and thus, that reliably aligning AI behavior with human values is provably impossible. Sections 1 and 2 show that because of how complex LLMs are, researchers must interpret the functions they have learned largely in terms of empirical observations of their behavior. Sections 3-6 then show that for every “aligned” function that might appear to be confirmed by observations of the behavior of an LLM or LLM subcomponent, there is always an infinitely larger number of “misaligned”, arbitrarily time-limited functions equally confirmed by the same data. Section 7 shows that, from an empirical perspective, we can thus never reliably infer that an LLM or subcomponent of one has learned any particular function at all—either ‘aligned’ or ‘misaligned’ ones—before any of an uncountably large number of unpredictable future conditions obtain. Finally, Section 8 concludes that the probability of LLM “misalignment” is—at every point in time, given any arbitrarily large body of empirical evidence—always vastly larger than the probability of “alignment.”

TLDR. We can create a relatively good model of a person by prompting a long-context LLM with a list of facts about this person. We can get much better results by iteratively improving the prompt based on the person's feedback. Sideloading is the only technology for immortality that actually works as of 2024.

Raymond Kurzweil is an American ingenious computer
scientist and essayist, and one of the leading advocates of the possibility
of mind uploading. He argues that the ability to transfer the whole of a
human being’s mind, including the self-consciousness, in a computer
readable form, will be realized by 2045.1 In this paper, I intend to
illustrate some philosophical motifs that point us to believe that the
prediction of Kurzweil is not feasible, not only in chronological but also
in theoretical terms

The process of transferring data from a biological brain to an artificial brain is a difficult and intricate one. Scientists are exploring different methods to achieve this, such as mapping the neural connections of the biological brain and replicating them in the artificial brain, or using advanced algorithms to translate biological brain information into a language that can be understood by the artificial brain. Although there is still much research to be done in this field, the potential benefits of this technology could be immense. These benefits include restoring lost or damaged brain function and enhancing cognitive abilities beyond what is currently possible for humans.

What if you had to teach a child to play chess? At first, you're the one being taught, and then the child learns to do it better than you. Now just imagine if it’s artificial intelligence (AI) learning to make itself better at something that we’ve never thought could be possible, and that’s chess. This self-improvement happens at an exponential rate, potentially leading to what has been termed the "technological singularity" - a hypothetical future point when artificial intelligence surpasses human intelligence so dramatically that it fundamentally transforms civilization.

Uma questão fundamental da filosofia é como se deve viver; San Junipero levanta a questão de como se deve morrer. Nosso desejo humano inato de prolongar nossas vidas levou a tentativas de enganar a morte através da medicina e da espiritualidade. Mas San Junipero oferece uma solução tecnológica: um balneário virtual com o mesmo nome. [1] Aqueles que morrem no mundo real podem visitar San Junipero algumas horas por semana como turistas, com seus corpos físicos primordiais como avatares. Mais importante ainda, eles podem prolongar a sua estadia indefinidamente, carregando digitalmente a sua consciência para o sistema após a expiração do seu corpo físico. O episódio acompanha Kelly e Yorkie, duas “jovens” que se conhecem em San Junipero. Elas têm um romance turbulento, se apaixonam e (depois de um exame de consciência) decidem se casar, fazer upload e viver juntas para sempre em San Junipero.

Por James Cook. Tradução de Ícaro Aron Paulino Soares de Oliveira.

1. Black Mirror. 2. San Junipero. 3. James Cook. 4. Filosofia 5. Black Mirror e a Filosofia.

Transhumanists such as Nick Bostrom and Ray Kurzweil argue that radical human enhancements will allow persons alive today to achieve a kind of technological immortality. The transhumanist movement has gained numerous followers who hope to live indefinitely as bio-enhanced 'posthumans' in a state of perpetual bliss. Transhumanism also has its opponents, however. Objections have been raised both to the possibility and to the desirability of the 'posthuman' future that transhumanists envision. This article argues that existing objections to transhumanism are vulnerable to one of two characteristic weaknesses. They depend either on debatable evaluative judgements or on doubtful speculation about the long-term future. Following this, I outline a new objection which, I claim, is not vulnerable to either weakness. According to this new objection, transhumanism presupposes two incompatible views of human nature.

The Black Mirror anthology offers many remarkable episodes dealing with the way digital technology has changed our social interactions and life purposes, but “San Junipero” may be the one where the questions raised probe deepest. Indeed, the topic of the episode is ontological since it concerns the possibility that digital after-life may erase immortality and constitute an ideal hereafter where the characters’ desires are fulfilled — in this case the homoerotic attraction that was repressed in her lifetime by Yorkie and that she can now live out truly with Kelly in the virtual, alternate world of San Junipero. This happens when the two women are dying in the real world and have to decide whether or not they want to be “uploaded to the clouds” (as Kelly says) after their death to live an unending romance that was not (socially) possible in their real lives. This episode is then one of the very few in the anthology that presents a positive way out of the dystopian surveillance nightmare made possible by digital technology — or is it? “San Junipero” was variously received both by critics and audiences as an instance of utopia or dystopia, as an idealistic solution to the pain of death or as a plunge in the illusion that virtual reality may allow us to experience human interactions better than unmediated relationships. I wish to examine this particular example of an ambiguous treatment of the utopian/dystopian divide by first focusing on the impact of the narrative structure of the episode, which is slowly revealed to correspond to the recurrence of weekly visits in the virtual universe allowed to Yorkie and Kelly in their nursing home or hospital. This recurrence is interspersed with the same intertitle (“One week later”) pointing to the artificiality of their relationships, which is made possible only through digital fiction-making, hence their wish-fulfilling fantasy is innately dependent on an embedded technological fragmentation of their experience, which creates doubts as to the perennial quality of this wish-fulfilment. Secondly, I will examine the distanced treatment of “retrofitting” in the episode, i.e. the way “San Junipero” revolves around the recreation of a visual, cultural and relational atmosphere supposedly peculiar to given periods (the 1980s, the late 1990s, 2002, etc.). This device tends to artificialize representation and threatens to tinge the rehearsed experience of the characters’ youth with eternal nostalgia. Finally, I will question the ultimate stand taken by the episode (in the final scenes) as to the characters’ choice of staying in the virtual universe, a choice which is at the same time made into an obvious happy ending, and balanced by crosscutting shots of the characters’ “subjectivities” being stored (and uploaded to San Junipero) in a hyper-technological, inhuman storage complex redolent of the fears related to transhumanity. This conclusion, to me, embodies the ambiguity of the episode which stages a critique it does not choose to uphold to the end.

The main themes and academic areas covered in the ROBOTPOLITICS conference program encompass AI, Social Bots, Autonomous Weapons, Digital Ethics, Posthumanism, Disinformation Studies, Smart Cities, AI in Medicine, and Human-Robot Interaction.

This article explores the feasibility of creating a cognitive or thinking machine by amalgamating computational and biological mechanisms. It investigates the transformative "hack" required for this development, assesses the global impacts on various nations, and delves into ethical, socioeconomic, and practical considerations. In analyzing intellectual obstacles across disciplines such as computer science, cognitive science, philosophy, and ethics, the article attempts to provide insight into the complexities involved in developing thinking machines. In this article, a thinking machine means a computer or artificial intelligence (AI) system designed to perform tasks that typically require human intelligence, such as reasoning, learning, problemsolving, and understanding natural language. This article has a multifaceted approach that offers insights into the future potential and practical challenges to the possibility of artificial general intelligence (AGI).

This article explores the feasibility of creating a cognitive or thinking machine by amalgamating computational and biological mechanisms. It investigates the transformative "hack" required for this development, assesses the global impacts on various nations, and delves into ethical, socioeconomic, and practical considerations. In analyzing intellectual obstacles across disciplines such as computer science, cognitive science, philosophy, and ethics, the article attempts to provide insight into the complexities involved in developing thinking machines. In this article, a thinking machine means a computer or artificial intelligence (AI) system designed to perform tasks that typically require human intelligence, such as reasoning, learning, problemsolving, and understanding natural language. This article has a multifaceted approach that offers insights into the future potential and practical challenges to the possibility of artificial general intelligence (AGI).

Anthropomorphic automata are self-operating machines designed to mimic human appearance and behavior, which can perform actions without human intervention. These marvels of mechanics have captivated humanity for millennia, and the Renaissance period witnessed a remarkable resurgence in their creation. The creation of life-like machines fueled philosophical discussions about the essence of life and the possibility of replicating it. Thinkers like Rene Descartes debated whether animals in general, and humans in particular, are simply complex machines. Renaissance automata arguably laid the groundwork for the future concept of artificial life. These early creations sparked a fascination with creating machines that mimicked life and its processes. Although the technology was simpler, the underlying desire to understand and replicate life through mechanisms continues to drive the field of Artificial Life (AI) research today.

The humankind is currently experiencing a life supported often with intelligent systems designed and developed based on the foundations of Artificial Intelligence. It is clear that this scientific field is one of key elements for shaping better future for us. But there are also some anxieties regarding possible ethical and safety related issues that may arise because of intense use of powerful Artificial Intelligence oriented systems. In this context, objective of this paper is to provide a look at to some remarkable issues about ethics and safety within the future of Artificial Intelligence. After focusing on currently wide-discussed issues, the paper also comes with some possible solution suggestions for achieving a better Artificial Intelligence supported future with no or less issues on ethics and safety.

MULTIMEDIA FOR ENVIRONMENTAL SIMULATION framework of research Nature as complete entity having existed before us, having produced us, of which we are a part of and which reaches far beyond us and our knowledge stands both for productivity and product, for stones, earth, water, air, plants, animals, human beings, for energy as such. On account of his activity and his intellectual powers and faculties the human being represents the center of this interrelation comprising his vital space, being perceived by him either consciously or unconsciously, the structure and formation of which he changes, which in turn, however, significantly codetermines his behavior and also his development. Spatial effect analysis and spatial impact analysis take the cross-Iinked interrelations of nature into account and thus the correlated diverse interactions by means of integral representation, determine the direct and indirect as well as the immediate and mediate decisions as to space and furnish us with decision-conclusions by means of modifications. Based on the all-in-all outlook encompassing nature-mankind-space spatial impact also means in particular compatibility within systems giving due regard to the factor time. The following topics are treated within the framework of research: 1. Elaboration of a methodical framework regarding research and development in the field of multimedia-implementation for environmental planning. 2. Preparative work concerning implementation areas of multimedia focussing on urban & regional planning and architecture. 3. Planning process and planning levels, furthermore in the fields of information and decision process and accompanying verification. 4. Optimizing interaction of multimedia and environmental simulation. 5. Definition of research-and development-requirements as far as subjectspecific and EDP-technical aspects are concerned. 6. Structurizing of projects regarding realization of framework of research. eCAADe 1993-PDF-Proceedings (conversion 2000) 6-4 A. potential B. function C. possible uses MULTIMEDIA FOR ENVIRONMENTAL SIMULATION 1. DETERMINING DECISIONS REGARDING SPATIAL IMPACT ANALYSIS Nature as complete entity having existed before us, having produced us, of which we are a part of and which reaches far beyond us and our knowledge stands both for productivity and product, for stones, earth, water, air, plants, animals, human beings, for energy as such. On account of his activity and his intellectual powers and faculties the human being represents the center of this interrelation comprising his vital space, being perceived by him either consciously or unconsciously, the structure and formation of which he changes, which in turn, however, significantly codetermines his behavior and also his development. Space represents the three-dimensional context framework for inanimate and animate organisms, for man, animal and plant, and as far as perception is concerned it is to be considered as space for individuality, for touching and smelling, for hearing and sight, for motion, it is physical and psychic space, is objective and subjective, is the positive-and negative form of the very same entirety, is the base and referential means for all human activities, vital requirements and functions of existence, for orientation, security, acquisition, identity and individuality, stimulus, communication, interaction and proximity, public and private, beauty, well-being and cosiness, for living, working and recreation. Space and time make up the interrelation-and action framework for existence as such.

По иронии судьбы, та самая технология, которая поддерживает наши модели искусственного интеллекта и машинного обучения, теперь стала объектом новой уязвимости, получившей название "LeftoverLocals". Как сообщает Trail of Bits, этот недостаток безопасности позволяет восстанавливать данные из локальной памяти графического процессора, созданные другим процессом, и влияет на графические процессоры Apple, Qualcomm, AMD и Imagination
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В документ приводится подробный анализ уязвимости "LeftoverLocals" CVE-2023–4969, которая имеет значительные последствия для целостности приложений с графическим процессором, особенно для больших языковых моделях (LLM) и машинного обучения (ML), выполняемых на затронутых платформах с графическим процессором, включая платформы Apple, Qualcomm, AMD и Imagination.
Этот документ предоставляет ценную информацию для специалистов по кибербезопасности, команд DevOps, ИТ-специалистов и заинтересованных сторон в различных отраслях. Анализ призван углубить понимание проблем безопасности графических процессоров и помочь в разработке эффективных стратегий защиты конфиденциальных данных от аналогичных угроз в будущем.

In the light of ongoing progresses of research on artificial intelligent systems exhibiting a steadily increasing problem-solving ability, the identification of practicable solutions to the value alignment problem in AGI Safety is becoming a matter of urgency. In this context, one preeminent challenge that has been addressed by multiple researchers is the adequate formulation of utility functions or equivalents reliably capturing human ethical conceptions. However, the specification of suitable utility functions harbors the risk of "perverse instantiation" for which no final consensus on responsible proactive countermeasures has been achieved so far. Amidst this background, we propose a novel socio-technological ethical framework denoted Augmented Utilitarianism which directly alleviates the perverse instantiation problem. We elaborate on how augmented by AI and more generally science and technology, it might allow a society to craft and update ethical utility functions while jointly undergoing a dynamical ethical enhancement. Further, we elucidate the need to consider embodied simulations in the design of utility functions for AGIs aligned with human values. Finally, we discuss future prospects regarding the usage of the presented scientifically grounded ethical framework and mention possible challenges.