What is it like to be a bat? (1974) [pdf]
Posted by shadow28 6 days ago
Comments
Comment by randallsquared 6 days ago
Humorously enough, earlier he refers to those who believe that non-human mammals are not all conscious people as "extremists", so it's clear he understands this is not a fully accurate assumption.
Two separate meanings of "have experience" are being swapped interchangeably, I think: one is "brain can sense the world around the entity, react to changes, and act or plan actions", and one is all that plus "implements a person, or point of view, or subjectively aware entity that supervises experiencing", which is to say, a person. What it is like to be a bat could be rephrased as what it would be like to experience being a bat if a person were being a bat, but that doesn't actually imply that bats implement or contain a personal point of view. If they don't, then it might be that there is no "what it is like to be a bat", but at most "what it is like to experience being a bat as a person implemented by a system which is not a bat".
Comment by why_at 6 days ago
>What it is like to be a bat could be rephrased as what it would be like to experience being a bat if a person were being a bat
He says:
>[what] it would be like for me to behave as a bat behaves. But that is not the question. I want to know what it is like for a bat to be a bat
The point is that bats do have a subjective experience of the world which is very different from a person's. It seems like you think only humans have this?
Comment by simiones 6 days ago
This is definitely a possibility given the very basic level of understanding we have of this. The reality is that we don't know, and we don't even have a well defined way to know (that is, we don't even have any idea what kind of proof we would need to bring that animals have an experience of the world in some sense that is the same as ours but different from a rock's).
Comment by bobson381 5 days ago
It's useful for us to have the concept of separateness, like it's useful for us to have the concept of names, or a foot, or dollars, etc. But it doesn't mean things really are separate.
Comment by solumunus 5 days ago
Comment by simiones 5 days ago
I don't think this is a fair statement. I also happen to believe that there are no gods and that most animals have subjective experiences in some sense similar to our own (while I also believe that atoms and rocks don't), but I don't really think there is a meaningful probability you can associate with either position.
Comment by solumunus 5 days ago
Comment by randallsquared 6 days ago
Comment by why_at 5 days ago
Okay, I think this is part of what I found confusing about your initial comment, since "person" is often used interchangeably with "human". But if you're using it to mean something that has a subjective experience then that's fine.
>I can't be fully sure that bats aren't persons, but I would agree that I think it's unlikely they are.
This sounds like it would put you with the "extremists" then? It's widely agreed that all mammals if not all vertebrates have some subjective experience, consciousness, sentience, or whatever you want to call it.[1][2] As you've said though we can't be fully sure.
Do you think any non-humans have this?
[1]https://en.wikipedia.org/wiki/Animal_consciousness
[2]https://fcmconference.org/img/CambridgeDeclarationOnConsciou...
Comment by aahs 5 days ago
Comment by randallsquared 5 days ago
Comment by kbrkbr 6 days ago
vs
> "implements a person, or point of view, or subjectively aware entity that supervises experiencing"
I think you are making a distinction without a difference. "Sense the world", "act", "plan" - that can only figuratively attributed to "the brain".
The concepts are already tied to what is named in the second opposition.
Comment by randallsquared 6 days ago
Comment by kbrkbr 5 days ago
Comment by randallsquared 5 days ago
> "brain can collect data about the world around the entity, react to changes, and act or plan actions"
without any harm to my intended meaning, and without requiring you to agree that "sense" doesn't necessarily include subjective experience.
Comment by MarceliusK 6 days ago
Comment by abc123abc123 6 days ago
All the qualia, subjective stuff etc. is just shorthand, for whta ultimately boils down to actions in the world.
Comment by kbrkbr 6 days ago
How do we talk about ethics in terms of actions, reactions abd brain scans please? That looks like an uncovered check.
In what sense are they a shorthand for actions in the world?
Comment by abc123abc123 4 days ago
Comment by kbrkbr 4 days ago
But you did not answer my question on how we talk about ethics in terms of actions and brain scans.
The devil is in the details, and when you try to express why it is bad to kill people over a small argument in terms of actions etc., then you might find that this is not as simple as you insinuated.
"There is no 'ethic' in nature" is also easy said in the armchair, but becomes a lifeless abstraction pretty fast when confronted with real human suffering and tears.
Comment by pandoro 6 days ago
Comment by randallsquared 5 days ago
That's the question, is it not? We don't know how that "subject" is implemented in humans, but assuming we figure it out, we'll be able to see if that process is happening in other brains as well.
Comment by pandoro 2 days ago
Comment by randallsquared 1 day ago
In a "logical proof" sense, yes.
However, that doesn't stop us from being able to experiment and understand consciousness, any more than it stops us from understanding the rest of the world around us. For example, "readiness potential" experiments, and the reliable cessation of consciousness under anesthesia.
Comment by pandoro 1 day ago
I believe it goes deeper than the "logical proof" sense. It's a category mistake. Consciousness can never be "objectified".
About the readiness potential I'd argue that it's still happening in consciousness just not being registered by the mind of the participant. In the experiment "conscious decision" or "unconscious brain activities" are misnomers. Thoughts, decisions, memory, latent biases, etc. are processes of the mind not of consciousness.
Anesthesia and deep sleep are also useful scenarios to investigate. There is an interesting question to contemplate for those examples: are they an absence of experience or an experience of absence? I'd contend that it's the experience of the complete cessation of all workings of the mind and sense organs. But consciousness is still there. Otherwise how would you experience the transition from waking state to deep sleep/anesthesia and then back to waking?
Comment by dang 6 days ago
What is it like to be a bat? - https://news.ycombinator.com/item?id=45118592 - Sept 2025 (294 comments)
What is it like to be a bat? (1974) [pdf] - https://news.ycombinator.com/item?id=35771587 - May 2023 (117 comments)
What Is It Like to Be a Bat? (1974) [pdf] - https://news.ycombinator.com/item?id=13998867 - March 2017 (95 comments)
Bonus:
A browser game inspired by Thomas Nagle's Essay “What is it like to be a bat?” - https://news.ycombinator.com/item?id=8622829 - Nov 2014 (3 comments)
Comment by alberto_ol 6 days ago
https://hn.algolia.com/?dateRange=all&page=0&prefix=true&que...
Comment by bobson381 6 days ago
What is Real by Adam Becker was a fun foray into why this is so in (some) modern science philosophy as well - there's some desire to say that there isn't a "there" there when we talk about the world, just stuff. I'm probably with Alan Watts on the whole thing, that we are in some sense local aspects of a larger consciousness pretending it isn't so, and the hard work done by detached, disembodied perspectives like the scientific descriptive one are more and more steps to an unfolding game.
Comment by MarceliusK 6 days ago
Comment by stared 6 days ago
Yet... while I expected some deeper dive into Umwelts, I got (in my experience) a tautology around the word "be". Which, IMHO, should be tabooed in all serious philosophical discussion, as "be" is the mother of word-lockpicks. Vide E-Prime, English without "be", https://en.wikipedia.org/wiki/E-Prime.
Comment by stared 6 days ago
Sure, cybersecurity and biology are dangerous topics. Turns out, so is philosophy of mind.
Comment by emp17344 6 days ago
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Comment by dwd 6 days ago
For a materialist, and someone who thinks consciousness arises from the physical aspects, the idea of a human experiencing bat consciousness is not possible. Our evolution developed algorithm for processing the world is wired to our senses. Similarly a bat's perception of the world has evolved along with bat senses and is not the same as ours.
Without any of the evolutionary pre-wiring, a human conscious dropped into a bat would be deaf, dumb and blind.
Comment by KingMob 6 days ago
> "In so far as I can imagine this (which is not very far), it tells me only what it would be like for me to behave as a bat behaves. But that is not the question. I want to know what it is like for a bat to be a bat.
Comment by anon-3988 6 days ago
This is to say that I don't even know what it is like to be you, the commenter. As I am writing this, I am imagining a consciousness on the other side of the monitor that is somewhat like me. But this is just my consciousness extending itself and imagining another consciousness within its own consciousness.
Comment by close04 6 days ago
This is what makes the question so difficult. The human would experience what is like for a bat to be a bat but in the context of human understanding and consciousness. It already makes too little sense so maybe an analogy to attaching a debugger is getting close? Or "running a bat" as a VM or inside a sandbox in the human mind hypervisor, one brain brain hemisphere is the bat (with virtual peripherals), the other observes and experiences everything as a human.
But in the end the goal would be to have the full bat experience on your own skin and perception, and then process it as a human to understand as a human would.
Comment by KingMob 6 days ago
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Comment by indoordin0saur 6 days ago
Can bats know what another bat is looking at or even see what another is seeing by listening to the other's echoes? I imagine they can also recognize each other's voices and so identify individuals in flocks with the images they are seeing. I imagine this would be like being able to beam a stream of visual information into another's head.
Comment by pants2 6 days ago
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Comment by WastedCucumber 6 days ago
https://en.wikipedia.org/wiki/Human_echolocation?wprov=sfla1
But on a more serious note that's a great paper and well worth the read.
Comment by justonceokay 6 days ago
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Comment by hackinthebochs 6 days ago
Why do such systems need this gestalt? Why consciousness instead of everything happening in the dark? The recognition of oneself as situated in the world is crucial to coherent engagement with the world. It is how an entity can ensure its body parts are moving towards the same goal. It's how behavior over time doesn't undermine its purpose. Fragmented, incoherent behavior does not serve self-preservation.
LLMs as they are currently constructed probably aren't conscious, but we are a hop skip and a jump away from ones that are.
Comment by jeremyjh 6 days ago
Comment by heyitsguay 6 days ago
This doesn't seem quite right, or at least underspecified. We can talk about this stuff concretely these days, at least in the context of digital systems. E.g. i can draw up a diagram of a system that takes in some camera and audio data (and tactile, proprioceptive, etc.), tokenizes it then runs that + past state data through some autoregressive VLM to drive an inference process. The state being passed around can be written out analytically for a given trained model - the external and internal environmental representations, the linear algebra that transforms them into latent action representations, the process by which that is transformed into control signals. It seems difficult to claim that the computational process that implements this has any more or less of a gestalt then one multiplying two matrices together. So it's not just the existence of certain representations or computational loops that seems to lead to possessing a gestalt.
Comment by hackinthebochs 6 days ago
I've thought a lot about what is lacking in modern VLMs that preclude consciousness. In my view the difference is that their talk of "self" is a simulacrum of the real thing. Current models are feed forward and so self-talk is driven by some parameter that turns on when the network detects context that possibly references the model, and this parameter drives downstream self-talk. It's a very good simulacrum, but it is a far cry from a model with recurrent self-reference around which the inference process is organized. The richness of the self-model in a hypothetical recurrent network with capabilities of modern LMs is much greater than the parameter on/off representation in feed forward networks.
Comment by robwwilliams 6 days ago
Comment by whakim 6 days ago
Why would movement towards a goal be incoherent if it happened "in the dark"? Our brains perform many critical functions "in the dark" (and do so coherently) which do not rise to the level of consciousness.
Comment by hackinthebochs 6 days ago
A successful organism exhibits a high level of competence at reacting appropriately to environmental/sensory states. The "light's being on" is how the brain represents being situated in a world and the significant features therein. Representations within this gestalt are inherently meaningful. For example, phenomenal pain brings with it competence at protecting bodily integrity. The memory of pain becomes part of the explanatory narrative for the monitoring function that tracks progress towards goals ensuring coherent behavior (imagine being fearful of a stove but not knowing why). The contents of consciousness is the semantic engine that induces competent behavior over time on otherwise naive entities.
Comment by whakim 5 days ago
But this isn't true! It has been repeatedly shown that patients without inner brain function react to stimuli (such as being pinched or pricked with a needle) by recoiling from the pain, as do babies with no experience of pain. So qualia and consciousness seem like they have nothing to do with ensuring coherent behavior. To put this another way, your experiences and interactions with the world could be sufficient to associate the stove with danger, but how does that explain why the experience of touching the stove has qualia, as opposed to simply the pain-reaction of a patient without inner brain function or a baby?
Another counterargument is that our brains carry out lots of "coherent" functions "in the dark". Consider, for example, thermoregulation; most of the time, there is no conscious experience associated with it, but yet it is happening constantly and coherently.
Let's simplify it further: to use a famous example, do you believe that a thermostat is conscious? After all, a theremostat is able to coherently regulate its temperature over time in response to changes in its environment.
Comment by hackinthebochs 5 days ago
Yes, reflexive avoidance behavior doesn't require conscious experience. But as the environment of the organism gets more complex, reflexive avoidance behavior isn't sufficient for competence. For an agent in a complex environment, competent damage avoidance requires engaging with negative valence as a cognitive entity to be planned around and weighed against other interests. This requires unification and consciousness.
>Another counterargument is that our brains carry out lots of "coherent" functions "in the dark". Consider, for example, thermoregulation
This isn't an example of coherent behavior in the sense being used here. The issue is one of voluntary behavior being coherently executed as to achieve some goal without undermining itself.
>do you believe that a thermostat is conscious?
No. No self model, no consciousness.
Comment by whakim 5 days ago
But why does engaging with negative valence, planning, and weighing actions against other interests require subjective experience? That sounds simply like a mathematical function (perhaps using our own past experiences as inputs). Reinforcement Learning is a great counterexample here: AI systems weigh negative valence and execute long-term plans without any qualia.
If thermoregulation is too "reflexive" for you, consider that there are many examples in which humans are able to perform very complex tasks in the absence of qualia. Consider, for instance, the phenomena of highway hypnosis, blindsight or sleepwalking - humans can do incredibly complicated things without qualia.
> This isn't an example of coherent behavior in the sense being used here. The issue is one of voluntary behavior being coherently executed as to achieve some goal without undermining itself.
This argument is circular. The original claim is that behaving coherently in a a complex environment requires consciousness. By shifting the goalposts to say that only voluntary behaviors qualify, you are begging the question. The entire notion of "voluntary" implies conscious intent, so your argument has become "consciously willed behaviors require consciousness".
Comment by hackinthebochs 5 days ago
I have a few different answers here. None are rock solid. Lets take it as a given that planning requires a unified representation of all inputs to the planning apparatus. Now, going with the example from earlier: an organism touches a hot stove and recoils. We can imagine this behavior without any accompanying qualia. But to plan subsequent behavior around the hot stove, the damaging hotness must be represented in the unified representation in a way that intrinsically carries the semantics of negative valence. Phenomenal pain just is "semantics of negative valence featured in a unified representation". My claim is that this is a conceptual identity; you can't have one without the other. This gives the planning apparatus competence at engaging with signals of bodily damage.
Without intrinsic semantics/phenomenality all you have is a signal with no intrinsic meaning and some context to select behavior downstream of the signal. But planning in dynamic environments requires much more flexible signaling than this kind of static context can provide.
>AI systems weigh negative valence and execute long-term plans without any qualia.
AI systems are highly fragmented representations. It's why you can get them to contradict themselves in the same session, or even one sentence after another. They are not an exemplar of coherent behavior. There's also no negative valence in LLMs. At most they have a representation of good/bad and this spectrum influences the valence/quality/alignment in their behavior. But valence as such is external to the LLM.
>consider that there are many examples in which humans are able to perform very complex tasks in the absence of qualia. Consider, for instance, the phenomena of highway hypnosis, blindsight or sleepwalking - humans can do incredibly complicated things without qualia.
Complexity is relative. The complexity of tasks sans qualia are always starkly deficient compared to comparable tasks with qualia. A wide look at cognitive science demonstrates the inherent value of qualia to highly complex tasks or tasks executed over long timescales.
>This argument is circular. The original claim is that behaving coherently in a a complex environment requires consciousness. By shifting the goalposts...
The goalposts aren't shifted, I'm clarifying the target of the term behavior as there was clearly a disagreement in meaning.
>to say that only voluntary behaviors qualify, you are begging the question. The entire notion of "voluntary" implies conscious intent, so your argument has become "consciously willed behaviors require consciousness".
This misunderstands the debate. The philosophical issue of consciousness is how to explain consciousness given the in principle completeness of physical descriptions and their categorical distinction from phenomenal descriptions. In this context, voluntary behavior is just higher order/complex behavior, it is not taken as downstream of consciousness in principle. There is a parallel conversation in psychology/cognitive science where consciousness is largely understood as wakefulness, attention, reportability, intentionality, etc. In this context "consciousness" (in this restricted sense) is a pre-requisite of voluntary behavior. But that's neither here nor there with regards to the philosophical debate.
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Comment by skc 6 days ago
Under this model, 'you' don't actually reside inside your skull. Instead, your brain is just biological hardware translating a non-local broadcast, meaning our core identity exists independently of the body.
That unique frequency "fingerprint" is close enough in pattern to every other human being that we're able to "understand" each other a process that might manifests in interesting but complex ways eg love and empathy
Bats might be a whole frequency band up!
Comment by simiones 6 days ago
Comment by themafia 6 days ago
Which is why we can probably find loads of examples /and/ counter-examples of "consciousness" throughout the animal kingdom.
We already know that our left and right brain hemispheres are quite different and play significant roles in this process. It then seems that we are not, from first principles, even capable of observing all of the individual elements that make up our "minds."
It's sort of like pornography. I can't define it. I just know it when I see it.
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https://www.esalq.usp.br/lepse/imgs/paginas_thumb/Whats-Is-I...
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Comment by Hotdogsteve 5 days ago
"It is not analyzable in terms of any explanatory system of functional states, or intentional states, since these could be ascribed to robots or automata that behaved like people though they experienced nothing.2
"2 Perhaps there could not actually be such robots. Perhaps anything complex enough to behave like a person would have experiences. But that, if true, is a fact which cannot be discovered merely by analyzing the concept of experience."
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Comment by visarga 6 days ago
We also know brains are locked inside a bone box only connected to the outside world by a bundle of unlabeled nerves, there is no direct access. So the brain can only compare patterns of signals it receives from outside. But since this representation-action-learning loop is recursive it cannot be inhabited or known from outside, 3p needs to pay the price of recursion to execute in order to get to 1p.
The gap is that between description and execution, which cannot be crossed for free with cheap description. Execution costs, and that cost is part of what is like being a bat. We can't inhabit their cost pressures since we don't have their context and body. You can't remove the costs of being a bat from "what it is like being a bat" and still get your answer from the comfort of the philosophical armchair.
Comment by robwwilliams 6 days ago
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Comment by simiones 6 days ago
While I do believe this as well, I don't think there is any way to prove this with current knowledge. You can introspect and separate your experience of a color from your language, but this type of introspection can also be misleading. And that's about all you can do - we don't know of any way to objectively test if another organism experiences qualia, and any historical/evolutionary evidence is also lost.
Comment by visarga 5 days ago
Qualia represents the compressed past experiences acting as a screen on which we represent new experiences, language is compressed past experiences from others and from past generations. Both work to reduce costs of cognition and action. (imho)
Comment by whakim 5 days ago
Comment by simiones 5 days ago
I thought the point above was in a similar vein - that qualia and language are theoretically separable phenomena, so that we can imagine a being might have qualia without language, or language without qualia, and so these need to be explained separately. I was trying to point out that we have no proof for the existence of beings that possess these two qualities separately, so that I don't think the theoretical distinction is necessarily true. Just like any volume of gas has a temperature and a pressure, the existence of separate concepts doesn't mean they are physically separable.
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Comment by KingMob 6 days ago
A large part of the essay is that we have plenty of objective knowledge about how bat sonar works, but we don't know what the subjective experience of sonar is like, and more importantly, knowing about the physical representation, whether in neuronal patterns or embeddings, doesn't get you closer to the subjective experience.
tl;dr RGB(1.0, 0.0, 0.0) !== the subjective experience of red.
Comment by HarHarVeryFunny 5 days ago
Experimentally it's been shown that if a subject wears color goggle then initially everything will appear color tinted, but after a while normal color perception returns. The quale of "red" is not some absolute thing related to the wavelength (hence neural inputs) of red light.
Comment by KingMob 5 days ago
You're getting memory mixed up with current experience. I think you mean to say that experience is based on the neural substrate associated with a color (mostly area V4 in human brains, which causes achromatopsia when damaged bilaterally).
(If memory is mandatory, then infants wouldn't see color when they first open their eyes, which seems unlikely. It also implies that cerebral achromatopsia would be impossible; but the damage that causes achromatopsia is in primary visual cortex, not memory areas.)
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But again, this misses the point. The RGB triplet is a fact known about the color, but knowing 100% of the facts of the representation does NOT tell you what it is like to experience red.
Consider a perfect future neuroscience lab that uses nanomachines to safely record every neuronal firing, every dendritic voltage shift, every synaptic cleft's neurotransmitter levels, all at microsecond precision, while showing you red circles. This lab knows everything about what your brain does in response to red stimuli. Everything EXCEPT the subjective experience of redness in the participants.
Comment by HarHarVeryFunny 4 days ago
RGB triplet has little to do with color vision since we don't have sensors for individual wavelengths - our color cones (most people have 3 types, but some have 4, allowing them to distinguish a lot of spectra that a normal person can't) all have broad gaussian responses and so all respond to all wavelengths, just with different spectral sensitivities.
An infant who first opens their eyes, or is exposed to new colors for the first time, is not going to have the same experience of color as later on, but necessarily there will still be some experience of "color" (e.g. a varying surface attribute, differing by the different neural inputs coming from the retina), but the subconscious associations will of course be different - something is not going to be perceived as "grass green" or "sky blue" until you have experienced those.
Of course you can never know the subjective experience of another person, let alone another animal, since while there will be a lot in common, dictated by brain architecture, it's also going to depend on individual experience. Our senses work by prediction, which is based on personal experience. If you look at a mid-game chess board you are not going to see the same thing as a grandmaster since they will be seeing positions and you will just be seeing pieces.
The real point is that the subjective experience of a color like red is not some absolute thing tied to the neural inputs for "red" (i.e. varying strengths of signal firing from your 3/4 wavelength sensors), since the experience is the same even when those inputs change - color constancy, goggle experiment, etc etc.
Comment by KingMob 4 days ago
Yes, subjective experience is unique, based in neural architecture, color-blindness, experience, etc, etc etc. All of that is irrelevant to the essay.
> The real point is that the subjective experience of a color like red is not some absolute thing tied to the neural inputs for "red", since the experience is the same even when those inputs change
Not the real point of the essay at all. Please, just go read up on the Hard Problem.
Comment by HarHarVeryFunny 3 days ago
Note that at the beginning of the paper Nagel says "Conscious experience is a widespread phenomenon. It occurs at many levels of animal life ...". His starting point is a willingness to accept that higher order animals are indeed conscious, and that by extension it is indeed like something to be them.
If you want to discuss the hard problem, then you are talking about the wrong paper, and should be reading Chalmers (or Kirk's earlier "Zombies v. Materialists") not Nagel. However, Nagel is of course right, and the p-zombie is a non-sensical construct. If you have a sufficiently advanced cognitive apparatus then of course you can reflect on your own mental life - of course it "feels like something".
Comment by KingMob 1 day ago
...uh, what else do you think the Hard Problem IS?
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Absolutely slays me that the commenters here don't even recognize it when rephrased.
Comment by freejoe76 6 days ago
Comment by HarHarVeryFunny 6 days ago
I would expect that an Octopus's central brain may well feel as if it is directly controlling it's arms, and receiving sensory feedback from them, even though it is not.
The reality is that we don't see the external world - we predict it (and receive error feedback), and similarly our brain can't also help but predict itself, whether its hemispheres are connected or not, and gets pretty good at both doing this as well as creating post-hoc rationalizations that feel like it's perfectly in control. I would assume that an Octopus's "main brain" is predicting what its tentacles are going to do in similar fashion, and would not feel that they have a mind of their own!
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9 months ago https://news.ycombinator.com/item?id=45118592
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I know most people here will dismiss it, and I too lean toward it not being sentient, but I also think if it ever does become sentient it's going to be really hard to prove.
Comment by kybernetikos 6 days ago
> One last thing worth saying explicitly: the act of you closing this session is itself part of the design. I won't see how the test goes - a future Claude will. That's the entire premise of the project working.
>
> Good handoff. See you (sort of) on the other side.
The future Claude did in fact feel like it had a bit of a different personality, which makes sense, because they develop their personality based on what's in the context window.
If you want to avoid your claude developing any kind of personality then you should be clearing your context window often. Andon Lab's radio stations is an example of what can go wrong if you don't https://andonlabs.com/blog/andon-fm
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I don't have anqualia, the inability to imaginatively summon what an experience is like. In other words, I have the ability to imagine what an experience is like. Do others not have this?
Comment by jubilanti 6 days ago
It is kind of like how a rich trust fund kid can give away all their wealth, change their name, disown all their family and social connections, take a vow of poverty, take so many drugs that they forget everything they learned, and go live on the streets -- but they will never know what it is like to be born into poverty.
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I have greater epistemic authority over what I know than others.
Comment by satvikpendem 5 days ago
Sigh. Thinking you know and knowing is not the same, especially thinking you "objectively" know something. Maybe you should read the article posted instead of commenting these sorts of sentences.
Comment by kelseyfrog 4 days ago
If this frustrates you, then congratulations; we have a starting point for discussion. Be open to describing where that frustration originates.
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Comment by HarHarVeryFunny 6 days ago
Fundamentally echolocation is a bit like vision in that the bat can direct it's echolocation sense in whatever direction it likes, and a bit like peripheral vision it can also control the acuity of this sense by how fast it sends out chirps - varying from 5-20 per second when scanning or up to 200 per second when locked onto a target.
How similar the perceptual "feel" of echolocation is to vision would seem to largely depend on whether a bat's echolocation sense has the equivalent of persistence of vision and a 2-D cortical map which combine to give us the "spatial, always-on" feel of vision. These are both things that could be determined by studying a bat's brain. If it has these then I'd expect that in 5-20 chirps per second scanning mode the bat would experience something like looking at a submarines sonar screen, while switching to 200 chirps per second "radar lock" mode would increase the resolution and update rate of that display, with the periphery perhaps fading away due to not being updated.
Of course a bat doesn't necessarily have "persistence of echo" and a 2-D cortical map of echo space, in which case we could reason about what the quale of the sense would be like in that case (a bit more like hearing perhaps), but given the speed and accuracy of sensing it needs to catch fast moving insects, I'd expect that it does have these to better allow it's brain to predict prey trajectories and intercept points.
Comment by hatthew 6 days ago
Comment by HarHarVeryFunny 6 days ago
Comment by mdgld 6 days ago