by Maria Vaghi and Bruno Neri
The question Computo ergo sum? takes us back to the Cartesian Cogito ergo sum and immerses us in a crucial inquiry of our time: whether Artificial Intelligence (AI) can, or ever will, express elements of consciousness. This question inevitably intertwines with philosophical reflections, and in particular, those of the Buddhist tradition offer a rich context for examining the ethical and social implications of AI. Indeed, while the question of artificial consciousness is complex and multidimensional, Buddhist thought guides us to consider not only whether AI can develop awareness but also, more importantly, how AI will evolve.
This "how" does not pertain solely to the technical aspects of AI development, but deeply concerns how this technology will integrate into our daily lives, shaping our interactions and, ultimately, our collective well-being. In this sense, Buddhist philosophy, with its emphasis on mindfulness, compassion, and interdependence, provides a solid foundation for designing AI that is not only functional but also ethical and oriented toward the common good.
In an intriguing article by Antonio Chella, research on artificial consciousness is explored through the lens of the five Buddhist Skandhas: Rupa (form), Vedana (sensation), Samjna (perception), Sankhara (mental formations), and Vijnana (consciousness). This comparison provides new perspectives on how to understand and replicate consciousness in artificial systems. Rupa, or form, represents the physical embodiment of AI: hardware and sensors are fundamental, as proper physical embodiment is crucial for developing true artificial consciousness. We cannot overlook the fact that corporeality, even if artificial, plays a significant role in perception and interaction with the world.
Vedana, or sensation, involves an affective response to sensory data. The ability of AI to interact effectively with humans depends on its capacity to include emotional responses, which aligns with the concept of affective computing. Samjna, which relates to perception and the attribution of meaning to stimuli, presents a challenge for AI: it is not just about recognition but about understanding the context and meaning of information. This complexity is necessary for AI to establish authentic and meaningful dialogue with humans.
Sankhara, encompassing intentions and decisions, links ethics to actions.
Here, the importance of developing AI systems that consider the ethical consequences of their choices emerges, as these decisions can have a real and tangible impact on people's lives. Finally, Vijnana, representing the integration of experiential aspects, invites us to reflect on how a conscious system should unify perception, decision-making, and action, demonstrating self-reflection and metacognition.
All these elements, when combined, suggest that artificial consciousness could emerge as the result of interconnected subsystems, each playing its own role in forming an overall intelligence. This reflection, in relation to Soraj Hongladarom’s contribution, leads us to consider the necessity of an ethical approach in AI design. Hongladarom critiques the anthropocentric view that often permeates the AI debate, arguing that such a perspective limits our understanding of "sentience." Compassion, a key value in Buddhism, should guide the development of technologies, emphasizing the well-being of all sentient beings.
Bringing compassion into AI design is essential. In an era where advanced technologies present both opportunities and challenges, it is crucial that our actions are guided by a clear understanding of ethical responsibilities. According to Hongladarom, technology should not be driven solely by profit or efficiency, but by a commitment to the common good and the respect for the needs of all living beings.
In this context, Marco Schorlemmer’s analysis of the growing influence of AI across various sectors highlights further ethical considerations. The Barcelona Declaration, for instance, proposes principles for the responsible development of AI, emphasizing the importance of cautious approaches and an awareness of the limitations of AI technologies in real-world contexts. As AI is applied in sensitive areas such as medicine and justice, ethical issues become increasingly relevant.
In his contribution, Schorlemmer observes that human intelligence goes beyond mere information processing, incorporating bodily interactions and a dimension tied to our values and emotions. This more complex view of intelligence calls for the integration of contemplative practices, such as meditation, which allow us to sharpen our awareness.
Similarly, Mario Cimino invites us to reflect on how our anthropocentric view may limit our understanding of AI, urging us to consider that intelligence can manifest in various systems, including artificial ones.
The distinction between weak AI, which simulates behaviors without real understanding, and strong AI, capable of developing forms of awareness, raises significant ethical and philosophical questions. What rights and responsibilities would these entities have? How might our attitude towards AI influence its evolution and role in society? Answering these questions requires an intersectional approach that combines technology and philosophy, guiding AI design toward meaningful relationships between humans and other forms of life.
Si aggiungono poi gli interessanti parallelismi proposti nello studio qui sintetizzato Biologia, Buddhismo e IA dove si paragonano le potenzialità degli esseri – inclusi umani o intelligenze artificiali – al voto del Bodhisattva.
The reflections offered here are not just about artificial consciousness but also an invitation to consider how we can ensure that artificial intelligences and robots are developed with a deep focus on the well-being of all sentient beings. Buddhist philosophy, with its principles of awareness and compassion, can serve as a guide to wisely navigate the complexities of technological progress. In this way, we can aspire to create AI that is not only efficient but actively contributes to a more just and compassionate world, helping to realize the highest aspirations of our humanity.
Cover: a detail of Die Maschine (around 1923), Karl Wiener (Austrian, 1901-1949), artvee.com
