this post was submitted on 28 Jun 2025
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We are constantly fed a version of AI that looks, sounds and acts suspiciously like us. It speaks in polished sentences, mimics emotions, expresses curiosity, claims to feel compassion, even dabbles in what it calls creativity.

But what we call AI today is nothing more than a statistical machine: a digital parrot regurgitating patterns mined from oceans of human data (the situation hasn’t changed much since it was discussed here five years ago). When it writes an answer to a question, it literally just guesses which letter and word will come next in a sequence – based on the data it’s been trained on.

This means AI has no understanding. No consciousness. No knowledge in any real, human sense. Just pure probability-driven, engineered brilliance — nothing more, and nothing less.

So why is a real “thinking” AI likely impossible? Because it’s bodiless. It has no senses, no flesh, no nerves, no pain, no pleasure. It doesn’t hunger, desire or fear. And because there is no cognition — not a shred — there’s a fundamental gap between the data it consumes (data born out of human feelings and experience) and what it can do with them.

Philosopher David Chalmers calls the mysterious mechanism underlying the relationship between our physical body and consciousness the “hard problem of consciousness”. Eminent scientists have recently hypothesised that consciousness actually emerges from the integration of internal, mental states with sensory representations (such as changes in heart rate, sweating and much more).

Given the paramount importance of the human senses and emotion for consciousness to “happen”, there is a profound and probably irreconcilable disconnect between general AI, the machine, and consciousness, a human phenomenon.

https://archive.ph/Fapar

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[–] bloup@lemmy.sdf.org 4 points 18 hours ago

Ever since the 20th century, there has been a diminishing expectation placed upon scientists to engage in philosophical thinking. My background is primarily in mathematics, physics, and philosophy. I can tell you from personal experience that many professional theoretical physicists spend a tremendous amount of time debating metaphysics while knowing almost nothing about it, often being totally unaware that they are even doing it. If cognitive neuroscience works anything like physics then it’s quite possible that the total exposure that this professor has had to scholarship on the philosophy of the mind was limited to one or two courses during his undergraduate.