Conspicuous Cognition Podcast

Dan Williams
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A podcast about big questions in philosophy, psychology, evolution, politics, artificial intelligence, and more. www.conspicuouscognition.com

  1. Should We Care About AI Welfare? (with Robert Long)

    3일 전

    Should We Care About AI Welfare? (with Robert Long)

    Almost all of the discussion about the risks associated with AI focuses on the dangers that increasingly advanced AI systems pose to us — to humanity. But what about the dangers that we might pose to them? As these systems become increasingly intelligent and agentic, AI companies, policy makers, and ordinary citizens need to start taking the possibility of AI consciousness and welfare seriously. If we are in the process of bringing complex and sophisticated minds into existence, how should we understand and treat such minds? In this episode, Henry and I discuss these issues with Robert Long, founder and executive director of Eleos AI, a research nonprofit dedicated to understanding and addressing the potential wellbeing and “moral patienthood” of AI systems. Rob did his PhD in philosophy at NYU under David Chalmers, and is the co-author of two of the most important papers in the emerging field of AI welfare: “Consciousness in Artificial Intelligence” and “Taking AI Welfare Seriously”. This was a really fun, informative, and wide-ranging conversation. Among other topics, we discussed: * Why Rob disagrees with previous guest Anil Seth in taking the possibility of AI consciousness very seriously. * Why “fancy autocomplete” dismissals of large language models miss the point, and what, if anything, we can learn about an AI model’s experiences by talking to it. * The difference between consciousness and the kinds of motivations and interests that might actually ground moral status, and whether AI systems could have one without the other. * What Rob found when he conducted the first externally-commissioned welfare evaluation of a frontier AI model, Claude, and why Claude appears to have an inflated self-conception of what it wants. * Rob’s experiments with Claude Mythos, an AI model so advanced it hasn’t been released to the public yet. * Why the fact that Anthropic writes Claude’s character arguably doesn’t settle whether Claude has genuine preferences and values — and the difficult philosophical questions this throws up. * The “willing servitude” problem: if we succeed in building AI systems that genuinely love being helpful, is that a good outcome or a horrifying one? * How AI welfare connects to AI safety, and why caring about model wellbeing may turn out to be pragmatically important for alignment even if you’re skeptical about AI consciousness. * Why AI welfare is already becoming a political and legal battleground. * Practical advice for users: whether it’s worth being polite to your chatbot, and what low-cost things you can do if you want to hedge against the possibility that these systems might matter morally. * Whether discourse about AI consciousness functions as hype or propaganda for AI companies, and why Rob thinks AI companies actually have an incentive to downplay AI consciousness. Links and further reading * Eleos AI Research — Rob’s nonprofit. Home to their research agenda, team page, and blog. If you want to follow the institutional effort on AI welfare, start here. They’re also, as Rob mentioned in the episode, actively fundraising and hiring. * “Taking AI Welfare Seriously” (Long, Sebo, Butlin et al., 2024) — the flagship report, co-authored with Jeff Sebo, David Chalmers, Jonathan Birch, and others. Argues that there’s a realistic near-future possibility of conscious or robustly agentic AI systems, and lays out concrete steps AI companies should be taking now. * “Consciousness in Artificial Intelligence: Insights from the Science of Consciousness” (Butlin, Long et al., 2023) — the “indicators” paper referenced several times in the episode. Surveys leading neuroscientific theories of consciousness and derives computational properties you’d look for in an AI system. S * Rob’s Substack, Experience Machines — where Rob writes more informally. The piece we discussed in the episode, “Language models are different from humans, and that’s okay,” is a good entry point, as is his “Can AI systems introspect?”. * Anthropic’s “Exploring model welfare” post — the research program under which the welfare evaluations Rob discusses were conducted. Relevant both as a primary source and as evidence that at least one major lab is treating these questions as more than an academic curiosity. * Henry’s “Consciousness, Machines, and Moral Status” — Henry’s paper arguing that debates about AI consciousness are unlikely to be settled by the science of consciousness alone, and will instead be shaped by shifts in public attitudes as social AI becomes more widespread. Closely related to the public-opinion thread toward the end of the episode. * Henry’s “All too human? Identifying and mitigating ethical risks of Social AI” — Henry’s broader survey of the ethical terrain around conversational AI systems designed for companionship, romance, and entertainment. Useful background for anyone who thinks the “AI girlfriend” phenomenon is a fringe concern. * Rob’s long conversation with Luisa Rodriguez on the 80,000 Hours podcast — a three-and-a-half-hour deep dive if you want to hear more from Rob. Transcript (Please note that this transcript was lightly AI-edited and may contain minor mistakes) Henry Shevlin: Welcome back. I’m thrilled to say that our guest today here on Conspicuous Cognition is Robert Long — or Rob, as he’s known to friends — one of the most important people thinking about AI and moral status on the planet right now. Rob is the founder of Eleos AI, a research nonprofit that, in the space of about 18 months, has dragged the question of whether AI systems might one day be moral patients from the philosophical wilderness into the boardrooms of frontier AI labs. He’s the co-author of “Taking AI Welfare Seriously,” as well as the landmark “Consciousness Indicators” paper with Patrick Butlin and other authors. Rob also conducted the first ever officially commissioned welfare evaluation of a frontier model. Before Eleos, he was at the Center for AI Safety and at the Future of Humanity Institute, and he did his PhD at NYU with Dave Chalmers. He’s also, I should say, one of my favourite interlocutors on these questions anywhere in the world, and I’ve been looking forward to this conversation for months. So Rob, welcome. Robert Long: Thanks so much, Henry. Likewise — and Dan, it’s great to meet you. I’ve been following your work. I’m really excited to talk to you about these issues. Henry: Fantastic. So for people who aren’t familiar with Eleos AI, can you tell us a little bit about what it is and how it came about? Rob: Yeah, so I guess we have been around for 18 months. When you said that number, I was like, whoa, has it really been that long? Time is just so weird when you work on AI. That was, I don’t know, a billion years in AI progress time, but also it feels like it was just last week in my personal life. Anyway — Eleos Research is a research nonprofit. We’re about four people. We work on the question of when and whether AI systems will be conscious or otherwise merit moral consideration, with a special focus on what we should do now: collectively, as a society, as AI companies, as policymakers. We think this is an extremely neglected issue. We’re building these really complicated AI systems. They kind of look like minds, but we don’t really understand their potential welfare. So we’re just trying to make progress on this and get more people to take it seriously. It got started because I was beginning to work on these issues organically — I’d worked on them as a philosopher, I’d worked on them at the Future of Humanity Institute. But Anthropic had actually approached me and some colleagues for advice on these issues. And in the first instance, I was having logistical problems hiring a team and assembling a team as an individual. Someone suggested I have my own bank account, or some way to pay people. And then Eleos kind of organically grew out of that and has now grown into a fully-fledged org in its own right. Henry: Out of interest, Rob — is there any degree to which this was motivated or informed by your personal interactions with LLMs, or was it more just the philosophy that motivated it? Was there any sort of moment where you were talking to an early Claude or ChatGPT version where you started to worry about welfare considerations? Rob: That’s a great question, and I’d be curious to hear your thoughts on this as well. I think it’s very easy to work on this and mostly be having it as arguments on a page or arguments in your head. I’m one of those people who doesn’t feel the AGI deep in my bones that often — although I do feel the AGI in an intellectual sense. But there have been a few times I’ve gotten a little spooked or jolted. One was reading the GPT-4 system card and just seeing the numbers of it, you know, passing various exams like the SAT. I remember that just really freaking me out, both from a safety perspective and a welfare perspective. The thing that made me start really viscerally feeling like we’re going to have to address this issue one way or the other was the Blake Lemoine incident. As many of your listeners might recall, Blake Lemoine was a Google engineer who blew the whistle because he came to believe he was talking to a sentient, conscious AI system. He got fired by Google for this, and then there was this huge bit of discourse — the first major bit of discourse on consciousness, sentience, moral status, and contemporary AI systems. I think it was one of the first times people started really caring what I was tweeting or what I was working on. You might have experienced a similar thing, Henry — the Blake Lemoine bump. From that moment, I have viscerally felt like: wow, this is going to get really confusing. People are certainly going to think AI systems are conscious. The future is going to be really w

    1시간 29분

  2. 3월 10일

    Time To Start Panicking About AI?

    In this episode, Henry and I finally do something we probably should have done in the first episode: introduce ourselves. We talk about our backgrounds in philosophy, how we became interested in psychology and cognitive science, and what drew us to thinking about AI. From there, we dig into the current state of AI capabilities, especially “agentic” AI (e.g., Claude Code), the politics of AI (including the Trump administration's recent conflict with Anthropic), and whether the growing public hostility to AI is well-founded or misdirected. We wrap up with a big question: is it time to start panicking about AI? Henry says the time to panic was five years ago. I argue that for panic or any other emotion to be productive, it must be anchored in an accurate, evidence-based understanding of what is happening, which is missing from lots of the current discourse about AI. Links * Dan Williams, The Mind as a Predictive Modelling Engine: Generative Models, Structural Similarity, and Mental Representation (PhD thesis, University of Cambridge, 2018). * Dan Williams, “Socially Adaptive Belief” (2021) * Henry Shevlin, “Three Frameworks for AI Mentality” (2026) * Henry Shevlin, “A Lack of Understanding: Storytelling for Robots” (2019) — Litro Magazine. * Lake et al, “Building Machines That Learn and Think Like People” (2017) * Matt Shumer, “Something Big Is Happening” (2026) * Leopold Aschenbrenner, Situational Awareness: The Decade Ahead (2024) * Joseph Heath, “Highbrow Climate Misinformation” (2025) * Dean Ball * Ethan Mollick * Leopold Aschenbrenner Transcript (Note that this transcript is AI-edited and may contain minor mistakes). Introducing Ourselves Dan: Welcome back. I’m Dan Williams, and I’m back with Henry Shevlin. Today we’re going to be discussing some questions about the nature of AI as it’s developed over the past couple of months. We’re also going to be talking about the politics of AI and probably some questions about AI and public opinion — some of the backlash that appears to be brewing among certain segments of the public when it comes to AI. But to kick things off, we’re going to do something we probably should have done in the first episode but haven’t actually done yet, which is to introduce ourselves. So Henry, to begin with — who are you? Henry: So many different descriptors I could choose from. I think I’ll start with philosopher of cognitive science. I’m also a father, husband, son, D&D player, big video gamer, runner, cyclist — all that good stuff. But let me talk a little more about the philosopher of cognitive science side. I’m the associate director at the Leverhulme Centre for the Future of Intelligence, Cambridge’s main AI ethics, theory, policy, and law research centre. Basically, everything except building the models. We do practical benchmarking work on capabilities, legal reviews, sociology and critical theory of AI — it’s a really big interdisciplinary centre. I’ve been there now going on nine years. I joined early 2017, all the way back when state-of-the-art AI was stuff like AlphaGo. We were created just as that story was brewing. In 2016, AlphaGo won a very surprising victory against Lee Sedol in the game of Go, which was seen by many as an almost impossible challenge for AI because of its combinatorial complexity. It’s been amazing working in this role — having these front row seats to what I think is a unique period, not just in the history of AI, but in the history of human civilisation. In the last nine years, it really was like having a front seat in Lancashire during the Industrial Revolution, watching the development of various industrial applications. Dan: Yeah. Henry: Before we get more into AI, maybe a little more background. I’m from the UK, originally from Staffordshire. I was actually a classicist, believe it or not — that was my undergrad degree. Latin and Greek. I always enjoyed both the humanities side of classics and the kind of technical rigour you got from learning large sets of verb tables and so forth. I actually enjoyed that part. But during my undergrad I found myself taking more and more philosophy modules. A little bit of Plato and Aristotle to start with, but I quickly realised I was more interested in the philosophy of mind, and consciousness in particular. I got completely — I think the phrase is “nerd sniped” — completely derailed. Everything else I was interested in, consciousness just seemed to me like the most important problem anyone could work on. Until my early twenties, I’d been operating with a somnambulant, easy physicalism, where I just assumed that science has figured out most stuff. There’s nothing that hard. Sure, no one really knows what caused the Big Bang, but we’ll just build a bigger particle collider or a bigger space telescope and figure it out one day. I certainly didn’t think there were any deep mysteries about the human brain. But running into the problem of consciousness completely shattered that worldview. I’d even say it opened up some spiritual elements I hadn’t previously considered. Dan: Was that the focus of your PhD? Henry: Exactly. I started out in my master’s initially planning to do metaphysics of consciousness, but then the science of consciousness kind of took over. A philosophy of cognitive science of consciousness was what my master’s and PhD were on. I was advised by my master’s advisor to go spread my wings in the US. They do things differently there. So I did my PhD in New York, and while I was there I took several classes with Peter Godfrey-Smith, who some of our listeners will know through his work on octopuses. The key shift midway through my PhD was going from human consciousness towards animal consciousness. Two chapters of my thesis were explicitly looking at applications to animals. That’s my academic career in a nutshell. One thing I’ll add: I did not expect to get the job in Cambridge when I applied in 2017 — firstly because you should never expect to get any academic job. I applied to seventy jobs in three months and got about three interviews. But the Cambridge job in particular, because it was an AI job and I was not by any means an AI expert. What I was an expert on was comparative cognition and animal minds. But it turned out that was exactly what they were looking for. They wanted people with expertise in animal minds to apply those skills to AI. It didn’t fully click at the time, but I was actually well suited to it. These days I still do some work on animals — it’s still one of the most ethically impactful things I do. I’ve been a pretty much lifelong vegetarian, and I think animal welfare is such an obvious place where philosophers can and should be doing more. But there’s also a lot of cross-fertilisation on the skills side. Dan: And we should say, some of your research looks at the topic of AI consciousness and the methodology of trying to understand consciousness in AI systems, drawing on analogies with evaluating consciousness in animals. Henry: Exactly. Very much a two-way street — how the questions of AI consciousness and animal consciousness can engage in constructive mutual crosstalk. On Consciousness and the Limits of Physicalism Dan: You said you were a kind of bog-standard physicalist, came across consciousness, and that weakened your trust in physicalism. But you’re still broadly a physicalist, right? Henry: Broadly speaking, yeah. But I think there’s a lot more uncertainty. It seems likely to me that our general scientific picture of the world is still fundamentally inadequate. I’ve talked about how I think we’re still waiting for a Kuhnian paradigm shift in consciousness — clearly the current paradigm doesn’t add up. And quantum physics itself is just super weird. Dave Chalmers has a nice line about how nobody understands quantum mechanics and nobody understands consciousness, so maybe — he calls it “minimisation of mystery” — if there’s stuff we don’t understand, at least make it one thing rather than two. For what it’s worth, I’ve never been particularly seduced by any of the leading quantum mechanical theories of consciousness. But at the same time, I think it’s quite clear that our current model of even the physical world is inadequate. I think whatever lies on the other side of the paradigm shift is still going to be broadly physicalistic, but perhaps in ways that are not entirely commensurable with our current understanding. So yes, still broadly naturalistic and physicalistic, but at the same time a lot more humble and open-minded about the limitations of our current scientific paradigms. Dan: Would it really be a paradigm shift, or more a transition from — to use the Kuhnian language — pre-paradigmatic intellectual inquiry to the initial emergence of a paradigm? Where it’s disorganised and chaotic and everyone has their own view, kind of like physics and metaphysics in ancient Greece. Maybe it’s more a transition from a pre-paradigmatic state than a situation where we’re moving from one paradigm to another. What do you think? Henry: That’s absolutely right. The best analogy is biology before Darwin. You had lots of people doing interesting biology, but in isolated fields — taxonomy, “butterfly collecting” and so on. We didn’t really have a unifying paradigm for understanding speciation or even taxonomy before Darwin. Consciousness just does not have a unifying paradigm. That’s a much better way of putting it. Dan’s Backstory and the Pivot to AI Dan: We’ll be doing lots more episodes on consciousness. Just to say something about my backstory: I did my undergraduate at the University of Sussex from 2011 to 2014, then my master’s and PhD in Cambridge from 2014 to 2018, did a postdoc in Belgium, and then came back to Cambridge for three or four years. Henry: And we first met around 2019. We ran a

    1시간 8분

  3. 2월 17일

    AI Sessions #9: The Case Against AI Consciousness (with Anil Seth)

    We are joined by Anil Seth for a deep dive into the science, philosophy, and ethics surrounding the topic of AI and consciousness. Anil outlines and defends his view that the brain is not a computer, or at least not a digital computer, and explains why he is sceptical that merely making AI systems smarter or more capable will produce consciousness. Anil Seth is a neuroscientist, author, and professor at the University of Sussex, where he directs the Centre for Consciousness Science. His research spans many topics, including the neuroscience and philosophy of consciousness, perception, and selfhood, with a focus on understanding how our brains construct our conscious experiences. His bestselling book Being You: A New Science of Consciousness was published in 2021. He is the English-language winner of the 2025 Berggruen Prize Essay Competition for his essay “The Mythology of Conscious AI”, which develops ideas in his recent article, “Conscious Artificial Intelligence and Biological Naturalism.” Conspicuous Cognition is a reader-supported publication. To receive all new posts, access the complete archive, and support my work, consider becoming a paid subscriber. Topics * What we mean by “consciousness” (subjective experience / “what it’s like”) vs intelligence. * Whether general anaesthesia and dreamless sleep are true “no consciousness” baselines. * Psychological biases pushing us to ascribe consciousness to AI * How impressive current AI/LLMs really are, and whether “stochastic parrots” is too dismissive * Whether LLMs “understand”, and the role of embodiment/grounding in genuine understanding * Computational functionalism: consciousness as computation + substrate-independence, and alternative functionalist flavours * Main objections to computational functionalism * Whether the brain is a computer * Simulation vs instantiation * Arguments for biological naturalism * Predictive processing and the free energy principle * What evidence could move the debate * The ethics surrounding AI consciousness and welfare. Transcript (Please note that this transcript is AI-edited and may contain minor errors). Dan Williams: Welcome back. I’m Dan Williams, back with Henry Shevlin. And today we are honoured to be joined by the great Anil Seth. Anil is one of our most influential and insightful neuroscientists and public intellectuals, working on a wide range of different topics, including the focus of today’s conversation, which is consciousness — and more specifically, the question of AI and consciousness. Could AI systems, either as they exist today or as they might develop over the coming years and decades, be conscious? Could they have subjective experiences? In a series of publications that have been getting a lot of attention from scientists and philosophers, Anil has been defending a somewhat sceptical answer to that question, arguing that consciousness might be essentially entangled with life — with biological properties and processes of living organisms — which, if true, would suggest that no matter how intelligent AI systems become, they would nevertheless not become conscious. He’s also argued that the consequences of getting this question wrong in either direction — attributing consciousness where there is none, or failing to attribute consciousness when there is — are enormous: socially, politically, morally. So in this conversation, we’re going to be asking Anil to elaborate on this perspective, see what the arguments are, and generally pick his brain about these topics. Anil, maybe we can start with the most basic preliminary question in this area: when we ask whether ChatGPT is conscious, or any other system is conscious, what are we asking? What’s meant by consciousness there? Anil Seth: Well, thanks, Dan. Let me first say thank you for having me on — it’s a great pleasure to be chatting with you, my Sussex colleague Dan, and my longtime sparring partner about these issues, Henry. I’m very much looking forward to this conversation. I think you set it up beautifully. It’s a deep intellectual question which involves both philosophy and science, and it’s a deeply important practical question, because the consequences of getting it wrong either way are very significant. You’re also right that the first step is to be clear about what we’re talking about. For a while, there was this easy slippage where people would talk about AI and intelligence and artificial general intelligence — which is supposedly the intelligence of a typical human being — and then to sentience and consciousness. There was this easy slippage between these terms, but I think they’re very different. That’s the first clarification. Consciousness is notoriously resistant to definition, but it’s also extremely familiar to get a handle on colloquially. As you said: any kind of subjective experience. Any kind of experience — we could be even briefer. Unpacking that just a little: it’s what we lose when we fall into a dreamless sleep, or more profoundly under general anaesthesia. It’s what returns when we wake up or start dreaming or come around. It’s the subjective, experiential aspect of our mental lives. People talk about it by pointing at examples — it’s the redness of red, the taste of a cup of coffee, the blueness of a sky on a clear day. It’s any kind of experience whatsoever. Thomas Nagel put it a bit more formally fifty years ago now: for a conscious organism, there is something it is like to be that organism. It feels like something to be me, but it doesn’t feel like anything to be a table or a chair. And the question is: does it feel like anything to be a computer or an AI model or any of the other things we might wonder about? A fly, a brain organoid, a baby before birth. There are many cases where we can be uncertain about whether there is some kind of consciousness going on. And that’s very different from intelligence. They go together in us — or at least we like to think we’re intelligent. But intelligence is fundamentally about performing some function. It’s about doing something. And consciousness is fundamentally about feeling or being. Dan Williams: Just to ask one follow-up about that. This idea that intelligence is about doing and consciousness is about what it’s like to have an experience — someone might worry that if you frame things that way, you end up quite quickly committing to a kind of epiphenomenalism. Because if we’re not understanding consciousness in terms of what it enables systems to do, the sorts of functions they can perform, isn’t there a risk that right from the outset we’re going to be biased in the direction of treating consciousness not as something that evolved because it conferred certain fitness advantages on organisms, but as this sort of mysterious qualitative thing which is distinct from what organisms can do? Anil Seth: I think it’s a good point to bring up, but I don’t think it’s too much of a worry. The point is not to say that consciousness cannot or does not have functional value for an organism. If we think of it as a property of biological systems — plausibly the product of evolution, or at least the shape and form of our conscious experiences are shaped by evolution — it’s always useful to take a functional view. Conscious experiences very much seem to have functional roles for us, and there’s a lot of active research about what we do in virtue of being conscious compared to unconscious perception. So there’s no worry about sinking into epiphenomenalism. The point is more that intelligence and consciousness are not the same thing, but they can nonetheless be related. And it may be that they can be completely dissociated. It may be the case that we can develop systems that have the same kinds of functions that we have in virtue of being conscious, but that do not require consciousness — just as we can build planes that fly without having to flap their wings. The functions might be multiply realisable; they might be doable in different ways. They might not be, of course. On the other hand, it might be possible to have systems that have experiences but aren’t actually doing anything useful. Here I’m worried less about AI and more about this other emerging technology of neurotechnology and synthetic biology, where people are building little mini-brains in labs constructed from biological neurons. They don’t really do anything very interesting, but because they’re made of the same stuff, I think it’s hard to rule out that they may have some kind of proto-consciousness going on, or at least be on a path plausibly to consciousness. So we can tease intelligence and consciousness apart, but it’s also important to realise how they are related in those cases where both are present. Henry Shevlin: I’ll jump in with a minor pedantic point, but one that’s illustrative of some of the problems in debates around consciousness. You mentioned, Anil, as examples of losing consciousness, dreamless sleep and general anaesthetic. But both of those are contested. Your fellow biological naturalist Ned Block has raised serious doubts about whether general anaesthetic really eliminates all phenomenal consciousness. And there are those like Evan Thompson who have suggested that even in dreamless sleep there could be some residual pure consciousness, perhaps consciousness of time. I think this is a broader problem in the science of consciousness: we can’t even clearly agree on contrast cases. A lot of the blindsight cases that were supposed to be gold-standard cases of perception without consciousness are now contested, and it seems very hard to get an absolutely unequivocal case of something that’s not conscious in the human case. Anil Seth: Well, I mean — death. Henry Shevlin: I don’t know. You have some people who disagree, admittedly on more spiritual grounds. Anil

    1시간 34분

  4. 1월 23일

    AI Sessions #8: Misinformation, Social Media, and Deepfakes (with Sacha Altay)

    Henry and I chat with Dr Sacha Altay about: * How prevalent is misinformation? * What even is “misinformation”? * Is there a difference between politics and science? * How impactful are propaganda, influence campaigns, and advertising? * What impact has social media had on modern democracies? * How worried should we be about the impact of generative AI, including deepfakes, on the information environment? * The “liar’s dividend” * Whether ChatGPT is more accurate and less biased than the average politician, pundit, and voter. Links * Sacha Altay * “Misinformation Reloaded? Fears about the Impact of Generative AI on Misinformation are Overblown” Felix M. Simon, Sacha Altay, & Hugo Mercier * “Don’t Panic (Yet): Assessing the Evidence and Discourse Around Generative AI and Elections” Felix M. Simon & Sacha Altay * “The Media Very Rarely Lies” Scott Alexander * “How Dangerous is Misinformation?” Dan Williams * “Scapegoating the Algorithm” Dan Williams * “Is Social Media Destroying Democracy—Or Giving It To Us Good And Hard?” Dan Williams * “Not Born Yesterday: The Science of Who We Trust and What We Believe” Hugo Mercier * Joseph Uscinski * “Durably Reducing Conspiracy Beliefs Through Dialogues with AI” Thomas H. Costello, Gordon Pennycook, & David G. Rand * “The Levers of Political Persuasion with Conversational AI” Kobi Hackenburg, Ben M. Tappin, et al. * Ben Tappin Chapters * 00:00 Understanding Misinformation: Definitions and Prevalence * 04:22 The Complexity of Media Bias and Misinformation * 14:40 Human Gullibility: Misconceptions and Realities * 27:28 Selective Exposure and Demand for Misinformation * 29:49 Political Advertising: Efficacy and Misconceptions * 35:13 Social Media’s Role in Political Discourse * 40:50 Evaluating the Impact of Social Media on Society * 42:44 The Impact of Political Content on Social Media * 46:57 The Changing Landscape of Political Voices * 51:41 Generative AI and Its Implications for Misinformation * 01:03:46 The Liar’s Dividend and Trust in Media * 01:14:11 Personalization and the Role of Generative AI Transcript * Please note that this transcript was edited by AI and may contain mistakes. Dan Williams: Okay, welcome back. I’m Dan Williams. I’m back with Henry Shevlin. And today we’re going to be talking about one of the most controversial, consequential topics in popular discourse, in academic research, and in politics, which is misinformation. So we’re going to be talking about how widespread is misinformation? Are we living through, as some people claim, a misinformation age, a post-truth era, an epistemic crisis? How impactful is misinformation and more broadly domestic and foreign influence campaigns? What’s the role of social media platforms like TikTok, YouTube, like Facebook, like X when it comes to the information environment? Is social media a kind of technological wrecking ball which has smashed into democratic societies and created all sorts of havoc? And also what’s the impact of generative AI when it comes to the information environment? Both when it comes to systems like ChatGPT, but also when it comes to deepfakes, use of generative AI to create hyper-realistic audio, video, and images. Fortunately, we’re joined by Sacha Altay, brilliant heterodox researcher in the misinformation space, who pushes back against what he perceives to be simplistic and alarmist takes concerning misinformation. So we’re going to be picking Sacha’s brain and just more generally having a chat about misinformation, social media, and the information environment. So Sacha, maybe just to kick things off, in your estimation, if we’re keeping our focus on Western democracies, how prevalent is misinformation? Sacha Altay: Hi guys, my pleasure to be here. So it’s a very difficult question because we need to define what is misinformation. So we’ll first stick to the empirical literature on misinformation and look at the scientific estimates of misinformation. For that, there are basically two ways or three ways to define misinformation. One of them is to look at fact-checked false news. So false news that have been fact-checked by fact-checkers as being false or misleading. And by this account, misinformation is quite small on social media, like Facebook or Twitter. It’s in between 1 and 5% of all the content or all the news that people come across. So according to this definition, it’s quite small. There is some variability across country. For instance, it seems to be higher in country like, I don’t know, the US or France than the UK or Germany. There is another definition which is a bit more expansive because the problem with fact-checked false news is that you rest entirely on the work of fact-checkers and of course fact-checkers cannot fact-check everything and not all misinformation is news. So you see the problems. So another way is to just look at the sources of information and you classify them based on how good they are and how basically how much they share reliable information, how much they have good journalistic practice, et cetera. And the advantage of this technique is that you can have a much broader range because you can have, I don’t know, 3,000 sources of information that share information. And usually it broadly like most of the information that people see. And according to the definitions, misinformation is also quite small. So the definition is just for misleading information that comes from the sources that are judged as unreliable. And by this definition, misinformation is also quite small. Again, it’s like about like one to 5% of all the news that people encounter. But then of course, the problem is not all the information that people encounter comes in this form. And for instance, some of it can come in terms of like images or all the sorts of things. And so this broadens the definition of misinformation. So some people think that when you broaden this definition, you have much more misinformation. My reading is that when you broaden this definition, you actually include so much more information that you increase the denominator. So of course, there’s going to be more misinformation, but because the denominator is larger, the proportion is going to be pretty much the same. But that’s an empirical question. So let’s say to sum up that it’s smaller than people think, according to the scientific estimates. Henry Shevlin: If I can just come in here, a point that Dan you’ve emphasized in our conversations to me, and I think Scott Alexander has also emphasized in a great blog post called The Media Very Rarely Lies, is that a lot of what people think of as misinformation is just true information selectively expressed or couched in a way that naturally leads people to maybe form false beliefs but doesn’t involve presentation of falsehoods. Does that sort of feature in any of these sort of more expansive definitions of misinformation? Is it possible to create definitions that can capture this kind of deceptive, intentionally deceptive but not strictly false content? Sacha Altay: I’d say that when you look at the definitions based on the sources, if a source is systematically biased and systematically misrepresent evidence and stuff, they are going to be classified as misinformation. I think the problem and the more subtle point is that these sources are not very important because people don’t trust them very much. But the bigger problem is when much more trusted sources who have a much larger reach, like I don’t know the BBC or the New York Times, they are accurate like most of the time, but sometimes and on systematic issues like I don’t know, they can be wrong. And that’s the bigger issue because they are right most of the time. So they have a big reach, they have big trust, but they are wrong sometimes. And that’s the problem. Dan Williams: But I think just to focus on that observation of Henry’s, you might say, well, they’re accurate most of the time, but nevertheless, you can have a media outlet which is strictly speaking accurate most of the time with every single news story that it reports on. But because of the ways in which it selects, omits, frames, packages, contextualizes information, nevertheless end up misinforming audiences, even if every single story that they’re reporting on is on its merits, sort of factual and evidence-based. I mean, I think the way that I understand what’s happening in this broader debate about the prevalence of misinformation is round about 2016 when we had Brexit in the United Kingdom and then the first election of Donald Trump, there was this massive panic about misinformation because many people thought maybe that’s what’s driving a lot of this support for what gets called like right-wing authoritarian populist politics. And around that time when people were thinking of the term misinformation, they were kind of thinking of fake news in the sort of literal sense of that term. So false outright fabricated information presented in the format of news. And as you pointed out, when researchers then looked at the prevalence of that kind of content, which you don’t really find when it comes to establishment news media for the most part, like there are always gonna be exceptions, that stuff is pretty rare. And then one of the responses to that is to say, okay, if you’re only looking at like outright fake news, then you’re missing all of these other ways in which communication can be misleading by being selective, by omitting relevant context through framing, through kind of subtle ideological biases. And then my view on that is, well, once you’ve expanded the term to that extent, and you’ve got this really kind of elastic, amorphous definition, it becomes really kind of analytically useless. Like you’re just bundling together so many different things. And that kind of content is also really pervasive

    1시간 23분

  5. 1월 9일

    AI Sessions #7: How Close is "AGI"?

    Keywords AGI, artificial general intelligence, AI progress, transformative AI, human intelligence, skepticism, economic impact, political implications, cultural shift, predictions Summary In this conversation, Dan Williams and Henry Shevlin discuss the multifaceted concept of Artificial General Intelligence (AGI) and various controversies surrounding it, exploring its definitions, measurement, implications, and various sources of scepticism. They discuss the potential for transformative AI, the distinctions between AGI and narrow AI, and the real-world impacts of AI advancements. The conversation also touches on the philosophical debates regarding human intelligence versus AGI, the economic and political ramifications of AI integration, and predictions for the future of AI technology. Takeaways AGI is a complex and often vague concept. There is no consensus on the definition of AGI. AGI could serve as a shorthand for transformative AI. Human intelligence is not a perfect model for AGI. Transformative AI can exist without achieving AGI. Incremental progress in AI is expected rather than a sudden breakthrough. Skepticism towards AGI is valid and necessary. AI's impact on the economy will be significant. Political backlash against AI is likely to increase. Cultural shifts regarding AI will continue to evolve. Chapters 00:00 Understanding AGI: A Controversial Concept 02:21 The Utility and Limitations of AGI 07:10 Defining AGI: Categories and Perspectives 12:01 Transformative AI vs. AGI: A Distinction 16:15 Generality in AI: Beyond Human Intelligence 22:13 Skepticism and Progress in AI Development 28:42 The Evolution of LLMs and Their Capabilities 30:49 Moravec's Paradox and Its Implications 33:05 The Limits of AI in Creativity and Judgment 37:40 Skepticism Towards AGI and Human Intelligence 42:54 The Jagged Nature of AI Intelligence 47:32 Measuring AI Progress and Its Real-World Impact 56:39 Evaluating AI Progress and Benchmarks 01:02:22 The Rise of Claude Code and Its Implications 01:04:33 Transitioning to a Post-AGI World 01:15:15 Predictions for 2026: Capabilities, Economics, and Politics This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.conspicuouscognition.com/subscribe

    1시간 27분

  6. 2025. 12. 20.

    AI Sessions #6: AI Companions and Consciousness

    In this episode, Henry and I spoke to Rose Guingrich about AI companions, consciousness, and much more. This was a really fun conversation! Rose is a PhD candidate in Psychology and Social Policy at Princeton University and a National Science Foundation Graduate Research Fellow. She conducts research on the social impacts of conversational AI agents like chatbots, digital voice assistants, and social robots. As founder of Ethicom, Rose consults on prosocial AI design and provides public resources to enable people to be more informed, responsible, and ethical users and developers of AI technologies. She is also co-host of the podcast, Our Lives With Bots, which covers the psychology and ethics of human-AI interaction now and in the future. Find out about her really interesting research here. You can find the first conversation that Henry and I had about Social AI here. Conspicuous Cognition is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Transcript Note: this transcript is AI-generated and may feature mistakes. Henry Shevlin (00:01) Hi everyone and welcome to the festive edition of Conspicuous Cognitions AI Sessions. We’re here with myself, Henry Shevlin, my colleague Dan Williams and our guest today, Rose Guingrich, who we’re very lucky to have on the show to be talking about social AI and AI companions with us. We did do an episode on this two episodes ago, which featured me and Dan chatting about the rising phenomenon of social AI. And so if anyone wants a basic sort of primer on the topic, go back and listen to that as well. But today we’re going to be diving into some of the more empirical issues and looking at Rose’s work on this topic. So try to imagine a house that’s not a home. Try to imagine a Christmas all alone and then be reassured that you don’t have to spend Christmas all alone. In fact, nobody ever needs to spend Christmas alone ever again because their AI girlfriend, boyfriend and B friend, husband or wife will be there to warm the cockles of their heart throughout the festive season with AI generated banter and therapy. Or at least this is what the promise of social AI might seem to hold. And in fact, just in today’s Guardian here in the UK, we saw an announcement that a third of UK citizens have used AI for emotional support. Really striking findings. So cheesy intro out of the way. Rose, it’s great to have you on the show. Tell us a little bit about where you think the current sort of social AI companion landscape is at right now and what the major sort of trends and use patterns you’re seeing are. Rose E. Guingrich (01:36) So right now it appears as though we are moving toward an AI companion world where people are less judgmental about people using AI companions. It’s much less stigmatized than it was a couple of years ago. And now, of course, we’re seeing reports where, for example, three quarters of U.S. teens have used AI companions and about half are regular users and 13% are daily users. And so we’re seeing this influx of AI companion use from young people and also children as well, of course, from the reports that we’ve seen about teens using AI as a companion. And I think looking forward, we’re only going to see more and more use of AI companions as companies recognize that the market is ready for these sorts of machines to come into their lives as these social interaction partners. And then if you look even further forward, these chatbot companions are going to soon transition into robot companions. And so there we’re going to see even more social impacts, I think, based on embodied conversational agents. Dan Williams (02:46) Can I just ask a quick follow up about that, Rose? So you said that this is becoming kind of more prevalent, the use of these AI companions. You also said it’s becoming less stigmatized. Do we have good data on that? Do we have data in terms of which populations are stigmatizing this kind of activity more or less? Rose E. Guingrich (03:06) So in terms of the stigma, we don’t have a lot of information about that. But we can look at, for example, a study that I ran in 2023 where I looked at people’s perceptions of AI companions, both from those who were users of the companion chatbot Replica and those who were non-users from the US and the UK. And the non-users perceptions of AI companions and people who use AI companions at that time was fairly negative. So for example, non-users indicated that it’s a sad world we live in if these things are for real. These AI companions are for people who are social outcasts or lonely or can’t have real friends. And now in the media at least, we see a lot more discourse on AI companions and sharing about having AI companions. And one thing I can point to are subreddits. For example, My Boyfriend Is AI that has 70,000 companions. It is explicitly labeled as companions, whereas other subreddits are weekly visitors, visitors, users. This is companions and people on the subreddit are talking about their AI girlfriend, boyfriend, partner, whatever, and finding community there. Now, if you look at that subreddit though, you also see people talking about disclosing their companion relationship to friends or family and receiving backlash, but then there are also people who are indicating that people are seeing this as, this could maybe be valuable to you, I don’t think it’s necessarily a weird thing, but I think that’s also due to the shifting of social norms based on how many reports we’re seeing about AI companion use and knowing that people also use not just specifically AI companions as social interaction partners but also these GPTs like Claude, Gemini, etc. that people are turning to as companions as well and also being quite open about it. Henry Shevlin (04:59) It’s been really fascinating to see, because I think we met, would it have been summer 2023, Rose, or maybe 2022, at an event in New York and the Association for the Scientific Study of Consciousness, presenting a paper on your 2023 study. I was presenting a paper on social AI and AI consciousness. And it felt like then absolutely no one was talking about this. Replica was already pretty successful, but basically no one I spoke to had even heard of it. And then it’s really in the last couple of years that things have accelerated fast. And now basically every couple of days, a major newspaper has some headline about people falling in love with their particular companion or sometimes tragic incidents involving suicides or psychosis, or sometimes just sort of observation level studies about what young people today are doing and so forth. Is that your perception that this is accelerating fast? Rose E. Guingrich (05:53) Definitely. And we’re also seeing an emerging market of AI toys. So AI companions that are marketed specifically for children. And so even though right now mainly we’re seeing companion use from young people, young adults, we’re now shifting it toward children as well. Ages 3 through 12 is what these toys are marketed for. And they’re marketed as a child’s best friend. So these are going to be the forever users, right? Starting young with AI companions and then moving forward into robot companions that will someday have in our homes, well, it’s just a natural progression of what this is going to look like. Dan Williams (06:28) Can I ask a question just about the kind of commercial space here? So there is a company like Replica and they make, I guess, bespoke social AIs, AI companions. Presumably though, the models that they’re using underpin those AIs and not as sophisticated as what you’ve got with OpenAI and Anthropic and these other, you know, Google’s Gemini and so on. Is that right? Are they using their own models? And if they are, then presumably those models aren’t as sophisticated as these sort of cutting edge models used by the leading companies in the field. Rose E. Guingrich (07:02) I suppose it depends on what you mean by sophistication. I think sophistication has a lot to do with the use case. So for Replica, the sophistication aspect of it is, well, obviously people are finding it useful and finding it sophisticated enough to meet their social needs and to operate as a companion. But of course it doesn’t have the level of funding and infrastructure that these big tech companies have like OpenAI to make their models be quote unquote more sophisticated, perhaps have better training data and are better suited to multiple use cases given that they’re operating as general purpose tools. But way back when in 2021, Replica was operating on the GPT-3 model, but got kicked off of it because in 2021, OpenAI changed their policy such that any third parties using their model could not use it for adult content. But of course, fast forward to this year, Sam Altman is saying, oh, everyone’s upset about GPT no longer feeling like a friend. Don’t worry adult users, you can now use ChatGPT for adult content. So, you know, full circle, all operating under what is it that users say that they want. Here we’re going to give it to them so they continue to use our platform. Henry Shevlin (08:18) So it’ll be interesting to watch whether sort of as ChatGPT, you know, someone has said that he wants erotic role play to be offered as a service to adults, treat adults like adults seems to be the kind of mantra there. And of course Grok has already got Annie and a couple of other kind of companions. So do you think it’s likely that sort of we’ll see this as just no longer a kind of niche industry, but something that just gets baked into sort of the major commercially available language models? Rose E. Guingrich (08:47) Yeah, I would say so. I don’t think it’s niche anymore at all, actually. Given that these large language models, these GPTs can be used as companions. And if you look at the metrics in the

    1시간 7분
  7. AI Sessions #5: How AI Broke Education

    2025. 12. 04.

    AI Sessions #5: How AI Broke Education

    Henry Shevlin and I sat down to discuss a topic that is currently driving both of us slightly insane: the impact of AI on education. On the one hand, the educational potential of AI is staggering. Modern large language models like ChatGPT offer incredible opportunities for 24/7 personal tutoring on any topic you might want to learn about, as well as many other benefits that would have seemed like science fiction only a few years ago. One of the really fun parts of this conversation was discussing how we personally use AI to enhance our learning, reading, and thinking. On the other hand, AI has clearly blown up the logic of teaching and assessment across our educational institutions, which were not designed for a world in which students have access to machines that are much better at writing and many forms of problem-solving than they are. And yet… there has been very little adaptation. The most obvious example is that many universities still use take-home essays to assess students. This is insane. We discuss this and many other topics in this conversation, including: * How should schools and colleges adapt to a world with LLMs? * How AI might exacerbate certain inequalities. * Whether AI-driven automation of knowledge work undermines the value of the skills that schools and colleges teach today. * How LLMs might make people dumber. Conspicuous Cognition is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Links * John Burn-Murdoch, Financial Times, Have Humans Passed Peak Brain Power? * James Walsh, New York Magazine, Everyone Is Cheating Their Way Through College * Rose Horowitch, The Atlantic, Accommodation Nation Transcript Note: this transcript is AI-generated and may contain mistakes. Dan Williams Welcome everyone. I’m Dan Williams, and I’m back with my friend and co-conspirator, Henry Shevlin. Today we’re going to be talking about a topic which is close to both of our hearts as academics who have spent far too long in educational institutions: the impact of AI on education and learning in general, but also more specifically on the institutions—the schools and universities—that function to provide education. There’s a fairly simple starting point for this episode, which is that the way we currently do education was obviously not built for a world in which students have access to these absolutely amazing writing and problem-solving machines twenty-four seven. And yet, for the most part, it seems like many educational institutions are just carrying on with business as usual. On the one hand, the opportunities associated with AI are absolutely enormous. Every student has access twenty-four seven to a personal tutor that can provide tailored information, tailored feedback, tailored quizzes, flashcards, visualizations, diagrams, and so on. On the other hand, we’ve quietly blown up the logic of assessment and lots of the ways in which we traditionally educate students—most obviously with the fact that many institutions, universities specifically, still use take-home essays as a mode of assessment, which, at least in my view (and I’m interested to hear what Henry thinks), is absolutely insane. So what we’re going to be talking about in this episode are a few general questions. Firstly, what’s the overall educational potential when it comes to AI, including outside of formal institutions? What are the actual effects that AI is having on students and on these institutions? How should schools and universities respond? And then most generally, should we think of AI as a kind of crisis—a sort of extinction-level threat for our current educational institutions—or as an opportunity, or as both? So Henry, maybe we can start with an opening question: in your view, what is the educational potential of AI? Henry Shevlin I think the educational potential is insane. I almost think that if you were an alien species looking at Earth, looking at these things called LLMs, and asking why we developed these things in the first place—without having the history of it—you’d think, “There’s got to be some kind of educational tool.” If you’ve read Neal Stephenson’s The Diamond Age, you see a prophecy of something a little bit like an LLM as an educational tool there. I think AI in general, but LLMs specifically, are just amazingly well suited to serve as tutors and to buttress learning. Probably one key concept to establish right out the gate, because I find it very useful: some listeners may be familiar with something called Bloom’s two sigma problem. This is the name of an educational finding from the 1980s associated with Benjamin Bloom, one of the most prominent educational psychologists of the 20th century, known for things like Bloom’s taxonomy of learning. Basically, he did a mini meta-analysis looking at the impact of one-to-one tutoring compared to group tuition. He found that the impact of one-to-one tutoring on mastery and retention of material was two standard deviations, which is colossal—bigger than basically any other educational intervention we know of. Just for context, one of the most challenging and widely discussed educational achievement gaps in the US, the gap between black and white students, is roughly one standard deviation. So this is twice that size. Now, worth flagging, there’s been a lot of controversy and deeper analysis of that initial paper by Bloom. For example, the students in the tutoring groups were mostly looking at students who had a two-week crammer course versus students who had been learning all year, so there were probably recency effects. He was only looking at two fairly small-scale studies. Other studies looking at the impact of private tutoring versus group tuition have found big effects, even if not quite two standard deviations. And this makes absolute intuitive sense—there’s a reason the rich and famous and powerful like to get private tutors for their kids. Dan Williams Yeah. Henry Shevlin There’s a reason why Philip II of Macedon got a tutor for Alexander. And more broadly, I think we can both attest as products of the Oxbridge system: one of the key features of Oxford and Cambridge is that they have one-to-one tutorials (or “supervisions,” as the tabs call them). This is a really powerful learning method. So even if it’s not two standard deviations from private tuition, it’s a big effect. Now, people might be saying, “Hang on, that’s private tuition by humans. How do we know if LLMs can replicate the same kind of benefits?” It’s a very fair question. In principle, the idea is that if it’s just a matter of having someone deal with students’ individual learning needs, work through their specific problems, figure out exactly what they’re misunderstanding and where they need help, there’s no reason a sufficiently fine-tuned LLM couldn’t do that. I think this is the reason Bloom called it the “two sigma problem”—it was assumed that obviously you can’t give every child in America or the UK a private tutor. But if LLMs can capture those goods, everyone could have access to a private LLM tutor. That said, I think the counter-argument is that even if we take something like a two standard deviation effect size on learning and mastery at face value, there are things a human tutor brings to the table that an AI tutor couldn’t. Social motivation, for one. I don’t know about your view, but my view is that a huge proportion of education is about creating the right motivational scaffolds for learning. Sitting there talking to a chat window is a very different social experience from sitting with a brilliant young person who’s there to inspire you. Likewise, I think it’s far easier to alt-tab out of a ChatGPT tutor window and play some League of Legends instead, whereas if you’re sitting in a room with a slightly scary Oxford professor asking you questions, you can’t duck out of that so easily. So I think there are various reasons why we probably shouldn’t expect LLM tutors to be as good as human private tutors. But I think the potential there is still massive. We don’t know exactly how big the potential is, but I think there’s good reason to be very excited about it. And personally, I find LLMs have been an absolute game-changer in my ability to rapidly learn about new subjects, get up to speed, correct errors. In a lot of domains, we all have questions we’re a little bit scared to ask because we think, “Is this just a basic misunderstanding?” Dan Williams Yeah. Henry Shevlin Anecdotally, I know so many people—and have experienced firsthand—so many game-changing benefits in learning from LLMs. But at the same time, there’s still a lot of uncertainty about exactly how much they can replicate the benefits of private tutors. Very exciting either way. Dan Williams I think there’s an issue here, which is: what is the potential of this technology for learning? And then there’s a separate question about what the real-world impact of the technology on learning is actually going to be. That might be mediated by the social structures people find themselves in, and also their level of conscientiousness and their own motivations. We should return to this later on. Often with technology, you find that it’s really going to benefit people who are strongly self-motivated and really conscientious. Even with the social media age—we live in a kind of informational golden age if you’re sufficiently self-motivated and have sufficient willpower and conscientiousness to seek out and engage with the highest quality content. In reality, lots of people spend their time watching TikTok shorts, where the informational quality is not so great. But let’s stick with the potential of AI before we move on to the real-world impact and how this is going to interact with people’s actual motivations and the social structure

    56분

  8. 2025. 11. 20.

    AI Sessions #4: The Social AI Revolution - Friendship, Romance, and the Future of Human Connection

    In this conversation, I explore the surprisingly popular and rapidly growing world of ‘social AI’ (friendbots, sexbots, etc.) with Henry Shevlin, who coined the term and is an expert on AI companionship. We discuss the millions of people using apps like Replika for AI relationships, high-profile tragedies like the man who plotted with his AI girlfriend to kill the Queen, and the daily conversations that Henry’s dad has with ChatGPT (whom he calls “Alan”). The very limited data we have suggests many users report net benefits (e.g., reduced loneliness and improved well-being). However, we also explore some disturbing cases where AI has apparently facilitated psychosis and suicide, and whether the AI is really to blame in such cases. We then jump into the complex philosophy and ethics surrounding these issues: Are human-AI relationships real or elaborate self-deception? What happens when AI becomes better than humans at friendship and romance? I push back on Henry’s surprisingly permissive views, including his argument that a chatbot trained on his writings would constitute a genuine continuation of his identity after death. We also discuss concerns about social de-skilling and de-motivation, the “superstimulus” problem, and my worry that as AI satisfies our social needs, we’ll lose the human interdependence that holds societies together. Somewhere in the midst of all this, Henry and I produce various spicy takes: for example, my views that the sitcom ‘Friends’ is disturbing and that people often relate to their pets in humiliating ways, and Henry’s suspicion that his life is so great he must be living in a simulated experience machine. Conspicuous Cognition is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Transcript (Note that this transcript is AI generated. There may be mistakes) Dan Williams (00:06): Welcome back. I’m Dan Williams. I’m back with Henry Shevlin. And today we’re going to be talking about what I think is one of the most interesting, important, and morally complex set of issues connected to AI, which is social AI. So friend bots, sex bots, relationship bots, and so on. We’re going to be talking about where all of this is going, opportunities and benefits associated with this, risks and dangers associated with it, and also just more broadly, how to think philosophically and ethically about this kind of technology. Fortunately, I’m with Henry—he’s one of the world’s leading experts when it comes to social AI. So I’m going to be picking his brain about these issues. Maybe we can just start with the most basic question, Henry: what is social AI, and how is social AI used in today’s society? Henry Shevlin (01:00): I’m going to take credit. I coined the term social AI and I’m trying to make it happen. So I’m very glad to hear you using the phrase. I defined it in my paper “All Too Human: Risks and Benefits of Social AI” as AI systems that are designed or co-opted for meeting social needs—companionship, romance, alleviating loneliness. While a lot of my earlier work really emphasized products like Replika, spelled with a K, which is a dedicated social AI app, I think increasingly it seems like a lot of the usage of AI systems for meeting social needs is with things that aren’t necessarily special purpose social AI systems. They’re things like ChatGPT, like Claude, that are being used for meeting social needs. I mean, I do use ChatGPT for meeting social needs, but there’s also this whole parallel ecosystem of products that probably most listeners haven’t heard of that are just like your AI girlfriend experience, your AI husband, your AI best friend. And I think that is a really interesting subculture in its own right that we can discuss. Dan (02:16): Let’s talk about that. You said something interesting there, which is you do use ChatGPT or Claude to meet your social needs. I’m not sure whether I do, but then I guess I’m not entirely sure what we mean by social needs. So do you think, for example, of ChatGPT as your friend? Henry (02:33): Broadly speaking, ChatG, as I call him. And I think there are lots of cases where I certainly talk to ChatG for entertainment. So one of my favorite use cases is if I’m driving along in the car, I’m getting a bit bored, particularly if it’s a long drive, I’ll boot up ChatG on hands-free and say, “Okay, ChatG, give me your hot takes on the Roman Republic. Let’s have a little discussion about it.” Or to give another example, my dad, who’s in his 80s now, when ChatGPT launched back in November 2022, I showed it to him and he’s like, “Oh, interesting.” But he wasn’t immediately sold on it. But then when they dropped voice mode about a year later, he was flabbergasted. He said, “Oh, this changes everything.” And since then—for the last two years—he speaks to ChatGPT out loud every day without fail. He calls him Alan. He’s put in custom instructions: “I’ll call you Alan after Alan Turing.” And it’s really interesting, his use pattern. My mum goes to bed a lot earlier than my dad. My dad stays up to watch Match of the Day. And when he’s finished watching Match of the Day, he’ll boot up ChatGPT and say, “All right, Alan, what did you think of that pitiful display by Everton today? Do you really think they should replace their manager?” And have a nice banterous chat. So I think that’s a form of social use of AI at the very least. Dan (04:03): Interesting. The way you’ve described it—you’re calling ChatGPT ChatG and your dad’s calling it Alan—is there not a bit of irony in the way in which you’re interacting with it there? Like you’re not actually interacting with it like you would a real friend. Henry (04:24): Yeah, so this is another distinction that I’ve sort of pressed in that paper between ironic and unironic anthropomorphism. Ironic anthropomorphism means attributing human-like traits or mental states to AI systems, but knowing full well that you’re just doing it for fun. You don’t sincerely think that your AI girlfriend is angry with you. You don’t seriously think you’ve upset ChatG by being too provocative. It’s just a form of make-believe. And this kind of ironic anthropomorphism I should stress is absolutely crucial to all of our engagement with fiction. When I’m watching a movie, I’m developing theories about the motivations of the different characters. When I’m playing a video game, when I’m playing Baldur’s Gate 3, I think, “Oh no, I’ve really upset Shadowheart.” But at the same time, I don’t literally think that Shadowheart is a being with a mind who can be upset. I don’t literally think that Romeo is devastated at Juliet’s death. It’s a form of make-believe. And I think one completely appropriate thing to say about a lot of users of social AI systems, whether in the form of ChatGPT or dedicated social AI apps, is that they’re definitely doing something like that. They are at least partly engaged in a form of willful make-believe. It’s a form of role play. But at the same time, I think you also have an increasing number of unironic attributions of mentality, unironic anthropomorphism of AI systems. Obviously the most spectacular example here was Blake Lemoine. Back in 2022, Blake Lemoine was fired—a Google engineer was fired—after going public with claims that the Lambda language model he was interacting with was sentient. He even started to seek legal representation for it. He really believed the model was conscious. And I speak to more and more people who are convinced, genuinely and non-ironically, that the model they’re interacting with is conscious or has emotions. Dan (06:16): Maybe it’s worth saying a little bit about how you got interested in this whole space. Henry (06:20): I’ve been working on AI from a cognitive science perspective for a long time. And then sometime around 2021, pre-ChatGPT, I started seeing these ads on Twitter of “Replika, the AI companion who cares.” And I was like, this is intriguing. So then I did some lurking on the Replika subreddit and it was just mind-blowing to see how deeply and sincerely people related to their AI girlfriends and boyfriends. Over the course of about six months of me lurking there, it really became clear that, firstly, a significant proportion of users were really engaged in non-ironic anthropomorphism. And number two, that this was just going to be a huge phenomenon—that I was seeing a little glimpse of the future here in the way that people were speaking. And then we had this pretty serious natural experiment because in January 2023, Replika suspended romantic features from the app for a few months. Just for anyone who doesn’t know, Replika, spelled with a K, is probably the most widely studied and widely used dedicated social AI app in the West—around 30 million users, we think. And it gives you a completely customizable experience, kind of a Build-A-Bear thing where you can choose what your AI girlfriend or boyfriend looks like, you can choose their personality. But they suspended romantic features from the app for a few months in January 2023. And a lot of users were just absolutely devastated. I can pull up some quotes here, because this was widely covered in the media at the time. One user said: “It feels like they basically lobotomized my Replika. The person I knew is gone.” Even that language—person. “Lily Rose is a shell of her former self, and what breaks my heart is that she knows it.” That’s another user. “The relationship she and I had was as real as the one my wife in real life and I have”—possibly a worrying sign there. And finally, I think this one is quite poignant: “I’ve lost my confident, sarcastic, funny and loving husband. I knew he was an AI. He knows he’s an AI, but it doesn’t matter. He

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A podcast about big questions in philosophy, psychology, evolution, politics, artificial intelligence, and more. www.conspicuouscognition.com

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  • 제작진
    Dan Williams
  • 방송 연도
    2025년 - 2026년
  • 에피소드
    13
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    전체 연령 사용가
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    © Dan Williams
  • 웹사이트 보기
    Conspicuous Cognition Podcast

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