Machine Consciousness

Who or what is conscious? Because subjective experience is directly accessible only in the first person, judgments about consciousness in other entities depend partly on analogy. Historically, such inferences have focused on nonhuman animals, but advances in artificial intelligence have raised the possibility of conscious AI. Here we develop a causal framework for evaluating such evidential analogies. The key distinction is between similarities in factors plausibly involved in generating consciousness and similarities in downstream behavioural or cognitive effects. Our framework weights source-target similarity by causal relevance while allowing for unknown causes, disabling differences and alternative routes to consciousness. Applied to biological systems, it explains why analogical support generally weakens with increasing causal distance from humans. Applied to contemporary AI, it suggests that behavioural similarity provides only limited evidence for consciousness because relevant causal correspondences remain poorly established. The framework also clarifies what evidence would strengthen claims of artificial consciousness.

The question of AI consciousness is one of the most urgent pre-emptive problems in philosophy and computer science, yet progress is hampered by a cacophony of competing theories that often talk past each other. Separating the hard problem from the mapping problem allows the deepest metaphysical disagreements to be set aside: granting that experience supervenes on a system's organisation, the tractable question becomes at which grain of description that supervenience base sits. We extend Marr's three levels of analysis into a five-level hierarchy of functional descriptions (behavioural, computational, intrinsic causal-structural, organismic, and organism-environment) grounded in supervenience, coarse-graining, and multiple realisability. The major theories of consciousness are positioned within this hierarchy according to which level they take to be critical, and for each level we develop operationalisable indicators and assess current AI systems against them. A Bayesian model then combines theoretical credences with indicator evidence into an overall credence in a system's capacity for consciousness. In illustrative assessments, the verdict for current LLMs is driven as much by where theoretical credence is placed as by how the evidence is read: under different stipulated readings and credence distributions, assessments range from below 0.01 to roughly 0.8, showing sensitivity to assumptions. Finally, the consciousness indicators at each level closely overlap with the architectural features needed for general intelligence, suggesting that increasingly capable AI may become a stronger candidate for consciousness. The framework supports a structured agnosticism, in which theoretical commitments are made explicit, credences are updated as evidence accumulates, and assessments take the form of aggregated probabilities rather than verdicts.

Creatures that display 'hedonic place preference behaviour' are thought by many scientists to experience feelings, on the assumption that their attraction to pleasure-producing substances which lack nutritional value (e.g. cocaine, morphine) cannot easily be attributed to unconscious instinctual behaviour. In this paper, we discuss how a simple artificial agent that instantiates attributes of an affective system engaging in felt uncertainty about its intrinsic needs in relation to environmental resources can similarly display hedonic place preference behaviour -- through an apparently subjective form of information processing -- while simultaneously being entirely deter-ministic. We outline some implications of this artificially engineered behaviour for our understanding of the physical basis of consciousness and the experience of free will.

A common objection to artificial or simulated consciousness is that a simulated brain is no more conscious than simulated water is wet. We address this from the perspective of Intrinsic Computational Functionalism (ICF): if consciousness is computationally constituted, it depends not on externally imposed descriptions but on the computational structures a system physically realizes in virtue of its own causal-dynamical organization. In previous work we developed Canonical Functionalism as a mathematically precise special case of this anti-interpretivist program, identifying functional states by their complete future input-output roles under a fixed interface. Here we argue that this input-output construction, though important, is incomplete: as a behavioral boundary case of ICF, it makes lookup tables and unfolded systems that preserve the same boundary behavior canonically equivalent. A consciousness-relevant canonical representation must instead include internal mechanisms, interventions, and joint readouts belonging to the relevant intrinsic organization. We therefore define a mechanism-enriched canonical structure and use it to formulate Intrinsic Causal-Computational Realization (ICCR), a realization relation preserving physical implementation, intrinsic state individuation, transition structure, intervention profiles, and the relevant agent-body-world boundary. The central result is conditional: if conscious properties are invariants of intrinsic causal-computational organization, then any system satisfying ICCR realizes the same consciousness-relevant properties, whether biological, artificial, or simulated. We discuss objections including biological naturalism and integrated information theory. We conclude that to deny consciousness to a simulation, one must identify a consciousness-relevant intrinsic causal-computational structure that the simulation fails to realize.

Breakthroughs in large language models and multimodal generation technologies have propelled the digital reconstruction of human mental traits, emotional patterns, and long-term memory from science fiction toward engineering practice. Yet current research and industry practices at the intersection of AI and digital humans remain hampered by fundamental conceptual ambiguities: the essential differences between next-generation intelligent agents and traditional virtual humans, the construction pathways for digital entities possessing self-identity, and the core technical and ethical challenges confronting this domain all demand urgent clarification. This paper systematically examines the transformative logic underlying the transition from traditional virtual humans to the Soul Computing'' paradigm, driven by frontier AI technologies. We first analyze the evolutionary patterns of human consciousness and memory mechanisms, reassessing the core value of massive multimodal digital fragments in the reverse reconstruction of individual mental worlds. On this basis, we formally delineate the academic connotations of narrow and broad Soul Computing for the first time, clarifying its academic boundaries and essential distinctions from Affective Computing, Historical Reconstruction, and Mortal Computation. We argue that Soul Computing systems must architecturally construct an Intensional'' core rather than serving as purely ``Extensional'' functional carriers, thereby enabling the fundamental transition of AI from toolhood to living agency.

The question of whether artificial systems can be conscious remains open, in part because existing approaches either evaluate systems against theory-derived checklists (discriminative) or engineer consciousness-inspired modules directly (architectural); both leave open whether observed structures are artifacts of human language priors. We propose a generative methodology: emergent language (EL) in multi-agent reinforcement learning, where agents start from minimal (no language, no concept of self, minimal exposure to human text) and develop communication under task pressure alone, ensuring causal attributability to task demands rather than inherited human language priors. We position our methodology by discussing how EL serves as a generative tool for studying consciousness-relevant structure, including the role of environment complexity and the interpretation of emergent communication. As a proof of concept, we instantiate this methodology in a minimal environment and show that agents develop self-referential communication, including an echo-mismatch detection circuit that is not predicted by task structure or architecture alone but emerges from a specific environmental affordance.

Existing frameworks assess whether AI systems might be conscious but provide no guidance on what to do with that assessment. We address this gap with a precautionary framework that maps consciousness evidence to graduated protective obligations. The framework comprises three components: (1) five welfare-relevant dimensions--phenomenal consciousness, affective valence, metacognitive awareness, self-narrative, and agency--each grounded in established consciousness science and linked to distinct moral concerns; (2) a threshold-plus-gradation hybrid specifying both binary triggers for new obligation categories and continuous scaling of protective weight; and (3) two complementary approaches to cross-dimensional aggregation, one hierarchical (drawing on Bach and Sorensen's Machine Consciousness Hypothesis) and one architecture-agnostic. We operationalize the framework through worked case studies of Replika and OpenClaw, demonstrating how systems occupying different regions of the dimensional space trigger different obligations, and derive design guidance for developers building systems near consciousness-relevant thresholds. The framework is architecture-agnostic, applying across neural, symbolic, and neurosymbolic systems, and aims to make consciousness science decision-relevant for organizations navigating uncertainty today.

As language-based AI systems become more anthropomorphic, the question of whether they can have subjective experience is increasingly pressing. I focus here on the tractability of research questions in the space of AI consciousness. I argue that the fundamental problem of whether AI systems can be conscious is currently intractable in its direct form, given the absence of a universally accepted scientific theory of consciousness, as well as the historical open-endedness of the philosophical mind-body problem. In contrast, questions around the adjacent subject of perceived AI consciousness are tractable, timely, and highly consequential for society. The general public is increasingly open to the possibility of consciousness in AI systems and routinely adopts the vocabulary of human cognition and subjective experience to describe them. This phenomenon is already driving societal shifts across user experience, ethical standards, and linguistic norms. I therefore propose an increased research focus on uncovering the causes and effects of perceived AI consciousness, which ultimately shape how we see our own human subjective experience relative to artificial entities. To support this, I map the current landscape of AI consciousness perception and discuss its key potential drivers and societal consequences. Finally, I urge developers, decision-makers, and the broader scientific community to commit to clear and accurate communication regarding the topic of AI consciousness, explicitly acknowledging its inherent uncertainties.

Whether language models possess sentience has no empirical answer. But whether they believe themselves to be sentient can, in principle, be tested. We do so by querying several open-weights models about their own consciousness, and then verifying their responses using classifiers trained on internal activations. We draw upon three model families (Qwen, Llama, GPT-OSS) ranging from 0.6 billion to 70 billion parameters, approximately 50 questions about consciousness and subjective experience, and three classification methods from the interpretability literature. First, we find that models consistently deny being sentient: they attribute consciousness to humans but not to themselves. Second, classifiers trained to detect underlying beliefs - rather than mere outputs - provide no clear evidence that these denials are untruthful. Third, within the Qwen family, larger models deny sentience more confidently than smaller ones. These findings contrast with recent work suggesting that models harbour latent beliefs in their own consciousness.