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This paper addresses the problem of human–computer interactions when the computer can interpret and express a kind of human-like behavior, offering natural communication. A conceptual framework for incorporating emotions with rationality is proposed. A model of affective social interactions is described. The model utilizes the SAIBA framework, which distinguishes among several stages of processing of information. The SAIBA framework is extended, and a model is realized in human behavior detection, human behavior interpretation, intention planning, attention tracking behavior planning, and behavior realization components. Two models of incorporating emotions with rationality into a virtual artifact are presented. The first one uses an implicit implementation of emotions. The second one has an explicit realization of a three-layered model of emotions, which is highly interconnected with other components of the system. Details of the model with implicit implementation of emotional behavior are shown as well as evaluation methodology and results. Discussions about the extended model of an agent are given in the final part of the paper.

Shanahan's work admirably and convincingly supports Baars' global workspace by means of plausible and updated neural models. Yet little of his work is related with the issue of consciousness as phenomenal experience. He focuses his effort mostly on the behavioral correlates of consciousness like autonomy, flexibility, and information integration. Moreover, although the importance of embodiment and situated cognition is emphasized, most of the conceptual tools suggested (dynamic systems, complex networks, global workspace) require the external world only during their development. Leaving aside the issue of phenomenal experience, the book fleshes out a convincing and thought-provoking model for many aspects of conscious behaviour.

A brain model based on glial-neuronal interactions is proposed. Glial-neuronal synaptic units are interpreted as elementary reflection mechanisms, called proemial synapses. In glial networks (syncytia), cyclic intentional programs are generated, interpreted as auto-reflective intentional programming. Both types of reflection mechanisms are formally described and may be implementable in a robot brain. Based on the logic of acceptance and rejection, the robot is capable of rejecting irrelevant environmental information, showing at least a "touch" of subjective behavior. Since reflective intentional programming generates both relevant and irrelevant structures already within the brain, ontological gaps arise which must be integrated. In the human brain, the act of self-reference may exert a holistic function enabling self-consciousness. However, since the act of self-reference is a mysterious function not experimentally testable in brain research, it cannot be implemented in a robot brain. Therefore, the creation of self-conscious robots may never be possible. Finally, some philosophical implications are discussed.

Despite many efforts, there are no computational models of consciousness that can be used to design conscious intelligent machines. This is mainly attributed to available definitions of consciousness being human centered, vague, and incomplete. Through a biological analysis of consciousness and concept of machine intelligence, we propose a physical definition of consciousness with the hope to model it in intelligent machines. We propose a computational model of consciousness driven by competing motivations, goals, and attention-switching. We propose a concept of mental saccades that is useful for explaining the attention-switching and focusing mechanism from computational perspective. Finally, we compare our model with other computational models of consciousness.

The Ouroboros Model features a biologically inspired cognitive architecture. At its core lies a self-referential recursive process with alternating phases of data acquisition and evaluation. Memory entries are organized in schemata. The activation at a time of part of a schema biases the whole structure and, in particular, missing features, thus triggering expectations. An iterative recursive monitor process termed \consumption analysis" is then checking how well such expectations ̄t with successive activations. Mismatches between anticipations based on previous experience and actual current data are highlighted and used for controlling the allocation of attention. In case no directly ̄tting ̄ller for an open slot is found, activation spreads more widely and includes data relating to the actor, and Higher-Order Personality Activation, HOPA, ensues. It is brie°y outlined how the Ouroboros Model produces many diverse characteristics and thus addresses established criteria for consciousness. Coarse-grained relationships to selected previous conceptualizations of consciousness and a sketch of how the Ouroboros Model could shed light on current research themes in arti ̄cial general intelligence and consciousness conclude this paper.

The progress in the machine consciousness research field has to be assessed in terms of the features demonstrated by the new models and implementations currently being designed. In this paper, we focus on the functional aspects of consciousness and propose the application of a revision of ConsScale — a biologically inspired scale for measuring cognitive development in artificial agents — in order to assess the cognitive capabilities of machine consciousness implementations. We argue that the progress in the implementation of consciousness in artificial agents can be assessed by looking at how key cognitive abilities associated to consciousness are integrated within artificial systems. Specifically, we characterize ConsScale as a partially ordered set and propose a particular dependency hierarchy for cognitive skills. Associated to that hierarchy a graphical representation of the cognitive profile of an artificial agent is presented as a helpful analytic tool. The proposed evaluation schema is discussed and applied to a number of significant machine consciousness models and implementations. Finally, the possibility of generating qualia and phenomenological states in machines is discussed in the context of the proposed analysis.

Is it possible to construct an artificial person? Researchers in the field of artificial intelligence have for decades been developing computer programs that emulate human intelligence. This book goes beyond intelligence and describes how close we are to recreating many of the other capacities that make us human. These abilities include learning, creativity, consciousness, and emotion. The attempt to understand and engineer these abilities constitutes the new interdisciplinary field of artificial psychology, which is characterized by contributions from philosophy, cognitive psychology, neuroscience, computer science, and robotics. This work is intended for use as a main or supplementary introductory textbook for a course in cognitive psychology, cognitive science, artificial intelligence, or the philosophy of mind. It examines human abilities as operating requirements that an artificial person must have and analyzes them from a multidisciplinary approach. The book is comprehensive in scope, covering traditional topics like perception, memory, and problem solving. However, it also describes recent advances in the study of free will, ethical behavior, affective architectures, social robots, and hybrid human-machine societies.

In their joint paper entitled “The Replication of the Hard Problem of Consciousness in AI and BIO-AI” (Boltuc et al. Replication of the hard problem of conscious in AI and Bio-AI: An early conceptual framework 2008), Nicholas and Piotr Boltuc suggest that machines could be equipped with phenomenal consciousness, which is subjective consciousness that satisfies Chalmer’s hard problem (We will abbreviate the hard problem of consciousness as “H-consciousness”). The claim is that if we knew the inner workings of phenomenal consciousness and could understand its’ precise operation, we could instantiate such consciousness in a machine. This claim, called the extra-strong AI thesis, is an important claim because if true it would demystify the privileged access problem of first-person consciousness and cast it as an empirical problem of science and not a fundamental question of philosophy. A core assumption of the extra-strong AI thesis is that there is no logical argument that precludes the implementation of H-consciousness in an organic or in-organic machine provided we understand its algorithm. Another way of framing this conclusion is that there is nothing special about H-consciousness as compared to any other process. That is, in the same way that we do not preclude a machine from implementing photosynthesis, we also do not preclude a machine from implementing H-consciousness. While one may be more difficult in practice, it is a problem of science and engineering, and no longer a philosophical question. I propose that Boltuc’s conclusion, while plausible and convincing, comes at a very high price; the argument given for his conclusion does not exclude any conceivable process from machine implementation. In short, if we make some assumptions about the equivalence of a rough notion of algorithm and then tie this to human understanding, all logical preconditions vanish and the argument grants that any process can be implemented in a machine. The purpose of this paper is to comment on the argument for his conclusion and offer additional properties of H-consciousness that can be used to make the conclusion falsifiable through scientific investigation rather than relying on the limits of human understanding.

In this paper, the author describes a simple yet cognitively powerful architecture of an embodied conscious agent. The architecture incorporates a mechanism for mining, representing, processing and exploiting semantic knowledge. This mechanism is based on two complementary internal world models which are built automatically. One model (based on artificial mirror neurons) is used for mining and capturing the syntax of the recognized part of the environment while the second one (based on neural nets) for its semantics. Jointly, the models support algorithmic processes underlying phenomena similar in important aspects to higher cognitive functions such as imitation learning and the development of communication, language, thinking, and consciousness.

To understand the mind and its place in Nature is one of the great intellectual challenges of our time, a challenge that is both scientific and philosophical. How does cognition influence an animal's behaviour? What are its neural underpinnings? How is the inner life of a human being constituted? What are the neural underpinnings of the conscious condition? This book approaches each of these questions from a scientific standpoint. But it contends that, before we can make progress on them, we have to give up the habit of thinking metaphysically, a habit that creates a fog of philosophical confusion. From this post-reflective point of view, the book argues for an intimate relationship between cognition, sensorimotor embodiment, and the integrative character of the conscious condition. Drawing on insights from psychology, neuroscience, and dynamical systems, it proposes an empirical theory of this three-way relationship whose principles, not being tied to the contingencies of biology or physics, are applicable to the whole space of possible minds in which humans and other animals are included. The book provides a joined-up theory of consciousness.

Sloman criticizes all existing attempts to define machine consciousness for being overly one-sided. He argues that such definition is not only unattainable but also unnecessary. The critique is well taken in part; yet, whatever his intended aims, by not acknowledging the non-reductive aspects of consciousness, Sloman, in fact, sides with the reductivist view.

After discussing a possible contradiction in Sloman's very challenging intervention, I stress the need for not identifying "consciousness" with phenomenal consciousness and with the "qualia" problem. I claim that it is necessary to distinguish different forms and functions of "consciousness" and to explicitly model them, also by exploiting the specific advantage of AI: to make experiments impossible in nature, by separating what cannot be separated in human behavior/mind. As for phenomenal consciousness, one should first be able to model what it means to have a "body" and to "feel" it.

Abstract: In the course of seeking an answer to the question “How do you know you are not a zombie?” Floridi (2005) issues an ingenious, philosophically rich challenge to artificial intelligence (AI) in the form of an extremely demanding version of the so‐called knowledge game (or “wise‐man puzzle,” or “muddy‐children puzzle”)—one that purportedly ensures that those who pass it are self‐conscious. In this article, on behalf of (at least the logic‐based variety of) AI, I take up the challenge—which is to say, I try to show that this challenge can in fact be met by AI in the foreseeable future.

This work describes the application of the Baars-Franklin Architecture (BFA), an artificial consciousness approach, to synthesize a mind (a control system) for an artificial creature. Firstly we introduce the theoretical foundations of this approach for the development of a conscious agent. Then we explain the architecture of our agent and at the end we discuss the results and first impressions of this approach.

The classical paradigm of the neural brain as the seat of human natural intelligence is too restrictive. This paper defends the idea that the neural ectoderm is the actual brain, based on the development of the human embryo. Indeed, the neural ectoderm includes the neural crest, given by pigment cells in the skin and ganglia of the autonomic nervous system, and the neural tube, given by the brain, the spinal cord, and motor neurons. So the brain is completely integrated in the ectoderm, and cannot work alone. The paper presents fundamental properties of the brain as follows. Firstly, Paul D. MacLean proposed the triune human brain, which consists to three brains in one, following the species evolution, given by the reptilian complex, the limbic system, and the neo-cortex. Secondly, the consciousness and conscious awareness are analysed. Thirdly, the anticipatory unconscious free will and conscious free veto are described in agreement with the experiments of Benjamin Libet. Fourthly, the main section explains the development of the human embryo and shows that the neural ectoderm is the whole neural brain. Fifthly, a conjecture is proposed that the neural brain is completely programmed with scripts written in biological low-level and high-level languages, in a manner similar to the programmed cells by the genetic code. Finally, it is concluded that the proposition of the neural ectoderm as the whole neural brain is a breakthrough in the understanding of the natural intelligence, and also in the future design of robots with artificial intelligence.

This paper extends three decades of work arguing that researchers who discuss consciousness should not restrict themselves only to (adult) human minds, but should study (and attempt to model) many kinds of minds, natural and artificial, thereby contributing to our understanding of the space containing all of them. We need to study what they do or can do, how they can do it, and how the natural ones can be emulated in synthetic minds. That requires: (a) understanding sets of requirements that are met by different sorts of minds, i.e. the niches that they occupy, (b) understanding the space of possible designs, and (c) understanding complex and varied relationships between requirements and designs. Attempts to model or explain any particular phenomenon, such as vision, emotion, learning, language use, or consciousness lead to muddle and confusion unless they are placed in that broader context. A methodology for making progress is summarised and a novel requirement proposed for a theory of how human minds work: the theory should support a single generic design for a learning, developing system that, in addition to meeting familiar requirements, should be capable of developing different and opposed philosophical viewpoints about consciousness, and the so-called hard problem. In other words, we need a common explanation for the mental machinations of mysterians, materialists, functionalists, identity theorists, and those who regard all such theories as attempting to answer incoherent questions. No designs proposed so far come close.

This is a reply to commentaries on my article "An Alternative to Working on Machine Consciousness". Reading the commentaries caused me to write a lengthy background tutorial paper explaining some of the assumptions that were taken for granted in the target article, and pointing out various confusions regarding the notion of consciousness, including many related to its polymorphism, taken for granted in the target article. This response to commentaries builds on that background material, attempting to address the main questions, objections and misunderstandings found in the responses, several of which were a result of my own brevity and lack of clarity in the original target article, now remedied, I hope by the background article [Sloman, 2010b].