For a long time, emotions have been ignored in the attempt to model intelligent behavior. However, within the last years, evidence has come from neuroscience that emotions are an important facet of intelligent behavior being involved into cognitive problem solving, decision making, the establishment of social behavior, and even conscious experience. Also in research communities like software agents and robotics, an increasing number of researchers start to believe that computational models of emotions will be needed to design intelligent systems. Nevertheless, (...) modeling emotions in technical terms poses many difficulties and has often been accounted as just not feasible. In this article, there are identified the main problems, which occur when attempting to implement emotions into machines. By pointing out these problems, it is aimed to avoid repeating mistakes committed when modeling computational models of emotions in order to speed up future development in this area. The identified issues are not derived from abstract reflections about this topic but from the actual attempt to implement emotions into a technical system based on neuroscientific research findings. It is argued that besides focusing on the cognitive aspects of emotions, a consideration of the bodily aspects of emotions—their grounding into a visceral body—is of crucial importance, especially when a system shall be able to learn correlations between environmental objects and events and their “emotional meaning”. (shrink)

This is not a scholarly research paper, but a ‘position paper’ outlining an approach to the study of mind which has been gradually evolving since about 1969 when I first become acquainted with work in Artificial Intelligence through Max Clowes. I shall try to show why it is more fruitful to construe the mind as a control system than as a computational system.

This article reports on an empirical investigation of long-term use of a groupware system in a spatially and massively distributed network of educators. It is a case study based investigation aimed at understanding the impacts of collaboration technology in supporting social interaction. The paradigm of social constructivism and the perspective of structuration are proposed as frameworks for understanding the impacts of technology on mediating social interaction. Utilizing these perspectives in an empirical investigation, the case study findings demonstrate how collaboration technology (...) can serve as a change agent in transforming the culture and structure of social interaction. This is enacted in two ways: through the various meanings which people construct when interacting with technology and in benefiting from the structural properties of a system through its technical affordances. (shrink)

As non-biological machines come to be designed in ways which exhibit characteristics comparable to human mental states, the manner in which the law treats these entities will become increasingly important both to designers and to society at large. The direct question will become whether, given certain attributes, a non-biological machine could ever be viewed as a legal person. In order to begin to understand the ramifications of this question, this paper starts by exploring the distinction between the related concepts of (...) human, person, and property. Once it is understood that person in the legal sense can apply to a non-biological entity such as a corporation, the inquiry then goes on to examine the folk psychology view of intentionality and the concept of autonomy. The conclusion reached is that these two attributes can support the view that a non-biological machine, at least in theory, can be viewed as a legal person. (shrink)

Extract from Hofstadter's revew in Bulletin of American Mathematical Society : http://www.ams.org/journals/bull/1980-02-02/S0273-0979-1980-14752-7/S0273-0979-1980-14752-7.pdf -/- "Aaron Sloman is a man who is convinced that most philosophers and many other students of mind are in dire need of being convinced that there has been a revolution in that field happening right under their noses, and that they had better quickly inform themselves. The revolution is called "Artificial Intelligence" (Al)-and Sloman attempts to impart to others the "enlighten- ment" which he clearly regrets not having (...) experienced earlier himself. Being somewhat of a convert, Sloman is a zealous campaigner for his point of view. Now a Reader in Cognitive Science at Sussex, he began his academic career in more orthodox philosophy and, by exposure to linguistics and AI, came to feel that all approaches to mind which ignore AI are missing the boat. I agree with him, and I am glad that he has written this provocative book. The tone of Sloman's book can be gotten across by this quotation (p. 5): "I am prepared to go so far as to say that within a few years, if there remain any philosophers who are not familiar with some of the main developments in artificial intelligence, it will be fair to accuse them of professional incom- petence, and that to teach courses in philosophy of mind, epistemology, aesthetics, philosophy of science, philosophy of language, ethics, metaphysics, and other main areas of philosophy, without discussing the relevant aspects of artificial intelligence will be as irresponsible as giving a degree course in physics which includes no quantum theory." -/- (The author now regrets the extreme polemical tone of the book.). (shrink)

El papel de las emociones en los procesos de toma de decisiones racionales es un hecho demostrado. Al mismo tiempo, el paradigma de la mente extensa resulta útil en el planteamiento de los mecanismos cognitivos implícitos en la ciencia moderna, una e-ciencia altamente computerizada y robotizada, con múltiples elementos procedentes de la Inteligencia Artificial. Por ello, el análisis de modos eficientes de interacción entre seres humanos y entidades artificiales pasa por el estudio de las emociones sintéticas, desde la idea de (...) los robots sociales o los entornos afectivos. El presente artículo analiza estos fenómenos y plantea una pionera propuesta de desarrollo de las investigaciones en esta área. (shrink)

I am populating this file from the bottom up. Later years are still empty. Try stuff in or before 1998 for a start. My Oxford DPhil Thesis (1962) is the oldest item available here.

As a step towards comprehensive computer models of communication, and effective human machine dialogue, some of the relationships between communication and affect are explored. An outline theory is presented of the architecture that makes various kinds of affective states possible, or even inevitable, in intelligent agents, along with some of the implications of this theory for various communicative processes. The model implies that human beings typically have many different, hierarchically organized, dispositions capable of interacting with new information to produce affective (...) states, distract attention, interrupt ongoing actions, and so on. High "insistence" of motives is defined in relation to a tendency to penetrate an attention filter mechanism, which seems to account for the partial loss of control involved in emotions. One conclusion is that emulating human communicative abilities will not be achieved easily. Another is that it will be even more difficult to design and build computing systems that reliably achieve interesting communicative goals. (shrink)

In this reply to James H. Fetzer’s “Minds and Machines: Limits to Simulations of Thought and Action”, I argue that computationalism should not be the view that (human) cognition is computation, but that it should be the view that cognition (simpliciter) is computable. It follows that computationalism can be true even if (human) cognition is not the result of computations in the brain. I also argue that, if semiotic systems are systems that interpret signs, then both humans and computers are (...) semiotic systems. Finally, I suggest that minds can be considered as virtual machines implemented in certain semiotic systems, primarily the brain, but also AI computers. In doing so, I take issue with Fetzer’s arguments to the contrary. (shrink)

Many debates about consciousness appear to be endless, in part because of conceptual confusions preventing clarity as to what the issues are and what does or does not count as evidence. This makes it hard to decide what should go into a machine if it is to be described as 'conscious'. Thus, triumphant demonstrations by some AI developers may be regarded by others as proving nothing of interest because the system does not satisfy *their* definitions or requirements specifications.

This paper is about how to give human-like powers to complete agents. For this the most important design choice concerns the overall architecture. Questions regarding detailed mechanisms, forms of representations, inference capabilities, knowledge etc. are best addressed in the context of a global architecture in which different design decisions need to be linked. Such a design would assemble various kinds of functionality into a complete coherent working system, in which there are many concurrent, partly independent, partly mutually supportive, partly potentially (...) incompatible processes, addressing a multitude of issues on different time scales, including asynchronous, concurrent, motive generators. Designing human like agents is part of the more general problem of understanding design space, niche space and their interrelations, for, in the abstract, there is no one optimal design, as biological diversity on earth shows. (shrink)

To perceive an affordance is to perceive an object or situation as presenting an opportunity for action. The concept of affordances has been taken up across wide range of disciplines, including AI. I explore an interesting extension of the concept of affordances in robotics. Among the affordances that artificial systems have been engineered to detect are affordances to deliberate. In psychology, affordances are typically limited to bodily action, so the it is noteworthy that AI researchers have found it helpful to (...) extend the concept to encompass mental actions. I propose that psychologists can learn from this extension, and argue that human subjects can perceive mental affordances, such as affordances to attend, affordances to imagine and affordances to count. (shrink)

Eliminative functionalism is the view that mental attributes, of humans and other machines, consist ultimately in behavioural abilities or dispositions. Hence, ‘Strong AI’: if a machine consistently acts as if it were fully conscious, then conscious it is. From these assumptions, optimistic futurists have derived a variety of remarkable visions of our ‘post-human’ future; from widely-recognised ‘robot rights’ to ‘mind uploading’, immortality, ‘apotheosis’ and beyond. It is argued here, however, that eliminative functionalism is false; for at least on our present (...) knowledge, the subjectively qualitative characteristics of conscious experience are neither deducible from, nor logically required to generate, the performance of any sort of overtly ‘intelligent’, or indeed, characteristically human behaviour. Thus, a machine could easily be designed to report awareness of phenomenal qualities, without necessarily possessing them; and Alan Turing’s ‘Imitation Game’ test for artificial thinking is unable to determine whether or not a machine is sentient. An alternative test is proposed, in which the machine is asked phenomenological questions under conditions designed to detect any form of cheating—whilst also, potentially revealing evidence for the occurrence of genuine qualitative experience. (shrink)

findings from affective neuroscience research. I shall focus mainly on, but in a manner which, I hope is.

Velmans’ paper raises three problems concerning mental causation: (1) How can consciousness affect the physical, given that the physical world appears causally closed? 10 (2) How can one be in conscious control of processes of which one is not consciously aware? (3) Conscious experiences appear to come too late to causally affect the processes to which they most obviously relate. In an appendix Velmans gives his reasons for refusing to resolve these problems through adopting the position (which he labels ‘physicalism’) (...) that ‘consciousness is nothing more than a state of the brain’. The rest of the paper, then, is an attempt to solve these problems without embracing a reductionist physicalism. Velmans’ solution to the first problem is ‘ontological monism combined with epistemological dualism’: First-person and third-person accounts are two different ways of knowing the same facts. This kind of reply is not new; it is, for example, a twist on the position expressed in Davidson (1970). True, there are substantial differences: For one, Davidson reconciles the tension between descriptions of events in mentalistic and physicalist language, not between firstand third-person descriptions of states; for another, Davidson actually provides an argument for his position, although to do so he assumes that there are no psycho-physical (or indeed, psycho-psycho) laws, something which I suspect Velmans would be reluctant to do. Nevertheless, they have in common the idea that the causal efficacy of the mental is not at odds with the causal closure of physics, since a mind-involving causal story is just another way of talking about the same facts that a purely physical causal story talks about. This ‘dual-aspect’ approach is a popular tactic for resolving the mind--body problem, but it has some well-known problems, and it is unfortunate Velmans doesn’t reply to these standard objections. For example, a frequently discussed issue in connection with theories of mental causation is the problem of overdetermination (see, e.g., Unger, 1977; Peacocke, 1979). (shrink)