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<title>divergences</title>
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<description>A blog by Sigrid Keydana. Opinions are exclusively mine.</description>
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<item>
  <title>Free will? The “Sapolsky-Mitchell debate”</title>
  <dc:creator>Sigrid Keydana</dc:creator>
  <link>https://divergences.xyz/posts/free-will-sapolsky-mitchell/</link>
  <description><![CDATA[ 






<div class="epigraph">
<blockquote class="blockquote">
<p>Oh, that worry, that your prizes will feel empty. –<br>
Robert Sapolsky</p>
</blockquote>
</div>
<p>True, that title’s been meant to let you know what this is about, and – if I’m lucky – to even make you curious. In reality, there is no such debate: not in a factual, concrete way, and not with regard to content/substance either. Rather, there are two books, <a href="https://mitpressbookstore.mit.edu/book/9780525560975">Determined – The Science of Life without Free Will</a> by Robert Sapolsky, author of <em>Behave</em>, and <a href="https://press.princeton.edu/books/hardcover/9780691226231/free-agents">Free Agents</a> by Kevin Mitchell, author of <em>Innate</em>. For me, the link has been there ever since I listened to <a href="https://brainsciencepodcast.com/bsp/2023/213-kevin-mitchell">Brain Science Podcast episode 213</a>, featuring Kevin Mitchell and his new book. Somehow, there was mention of another book forthcoming on that topic, by Robert Sapolsky. I immediately pre-ordered the book.</p>
<p>Here, then, follow my impressions from reading both books… – although, and I may be totally wrong there, “free will”, for many people, is not, not really, a topic up for discussion. Instead, you already know the answer; it is there, deep inside you. (To be frank, that’s how it is to me.) The answer is Yes, or No, and whichever it is, it is as a matter of course. Why then this post? Because still, you might be curious whether “the other side” had any new and/or convincing arguments, and because still, you might want to learn how someone like-minded addresses open questions and implications.</p>
<section id="sapolsky" class="level2">
<h2 class="anchored" data-anchor-id="sapolsky">Sapolsky</h2>
<p>“Determined” is wonderfully written, an easier read than “Behave”. If you’ve read “Behave”, you won’t find too much new content here. But the focus is different; Sapolsky dedicates the major portion of this book striving to answer the, undoubtedly, hardest question: If there is no free will, how should we organize our living together? If no-one is responsible for their actions, no sensible meaning assignable to “self control” and “willpower”, if there is no “crime” and no “punishment”, how can we make our societies safe to live in? (As an aside, this is not the only societal question ensuing. Sapolsky doesn’t discuss this at length – it being more urgent to address the “crime question” – but: If, just like responsibility, merit dissolves into nothing, how then do we build a just, a fair, an ethical society?)</p>
<p>Why is there no free will? Because at all times, what you think, what you feel, what you consider doing depends on how your life looked before. Here Sapolsky gives a condensation of what 800-page “Behave” is dedicated to: hormonal, neurological, environmental, genetic, cultural, evolutionary factors that have shaped, every moment of your life and even when still in the womb, how your brain, your body, your ways of feeling and thinking look now.</p>
<p>Following that summarization, he addresses popular arguments, as brought up by various flavors of free-will proponents. Some are philosophical, meaning they’re profferred by professional philosophers. For example, Sapolsky cites Daniel Dennett arguing that, sure, there’s luck, or bad luck, but in the long run, it will all average out : “[…] a good runner who starts at the back of the pack, if he is really good enough to DESERVE winning, will probably have had plenty of opportunity to overcome the initial disadvantage”. (Capitalization by Sapolsky, who I imagine to have felt some complex emotion of revulsion and “cruel satisfaction” in citing this passage.) – But does luck average out? Not in the marathon, where the person starting from the back is, in some endurance sports, likely to have to wait in pile-ups, causing them to lose yet more time, and to arrive at refreshment stations already emptied from all the good stuff. And not in life either – in that regard, Sapolsky’s book is full to the brim of shocking, disillusioning, depressing examples.</p>
<p>Supplementing this “averaging out” postulate is the view, popular among philosophers as well as “normal people”, that sure, you might sense whatever strong temptation, but if so, you just have to resist – to exercise self-control, a.k.a. discipline, a.k.a. “will power”. If you’re driven to binge-eat, throw the food out; if you can’t motivate yourself to study, give yourself a kick in the ass; if you’re tempted to give up, then just don’t give up. This certainly makes for narratives more than compliant with Western, meritocracy-shaped societies. But where does that two-step process – “me no. 1”, the subject that’s driven, coerced to do (or let be) something, and “me no. 2”, the boss who orders and forbids – come from? If your past determines what you feel and think now, then certainly it, too, decides over access to willpower now.</p>
<p>Unsurprisingly, Sapolsky does not seem to be much impressed by arguments like this. What about a second line of arguments, based on results from the natural sciences (first and foremost, from physics, the science that keeps us all in awe and subjection)? There are three fields frequently advertised as exhibiting indeterminism, and thus – it is said – to enable free will, and to each of those Sapolsky dedicates two chapters: one giving a readable, lucid introduction, and one, discussing the claim that from the quantum (right…) of indeterminacy they introduce, free will does emerge.</p>
<p>I won’t lie and admit upfront that in all three cases, either I find his respective arguments very convincing, or I’d want to put things even more sharply, or both.</p>
<p>First, there is the fascinating subject of chaos theory. But magical though its results may look to us humans, all it implies is unpredictability – not randomness, however, not indeterminism. Chaos theory is all about how, under certain circumstances, deterministic processes can produce completely different results. All that’s needed are incredibly small differences in initial conditions, i.e., the starting state. In practice this means – seeing how we never can determine a starting state to 100% precision - that no reliable forecast is possible. But that’s very different from randomness.</p>
<p>Second, there’s complexity science, with its impressive demonstrations that out of very simple building blocks, complex, organized behavior can emerge. But here again, we struggle to demonstrate a sensible connection to free will. Not only are the building blocks – neurons – anything but simple. Also, the emergent behavior – ant foraging, say, or network layout – has nothing to do with free will. Concretely, the individua – single ant, network node - aren’t acquiring free will (nor do they gain in agency, to use the term figuring prominently in Mitchell’s text).</p>
<p>Finally, and most importantly, there’s quantum physics. Most importantly, because this is the field whose theories and findings have inspired people, physicists and non-physicists alike, to the wildest fantasies. (I’ll talk a little bit about this when we get to Mitchell, in a minute.) The fundamental problem is very down-to-earth, though. Whatever tiny structure is claimed to possess quantum-like indeterminacy, we need to show how from that layer, bigger structures arise that, in the end, produce what we call free will. Sapolsky calls it the bubbling-up, and of this, it looks like there does not exist any even half-way plausible account.</p>
</section>
<section id="mitchell" class="level2">
<h2 class="anchored" data-anchor-id="mitchell">Mitchell</h2>
<p>A convincing story of that bubbling up, that’s exactly what Mitchell is trying to present. He presents a detailed account of how, with the very first appearance of life, something like agency came into being, and how from there, it continued to evolve. It’s a fascinating read, especially as regards the very early stages. To me, at least, it is; I’ve never thought about very simple organisms – single-celled organisms! – in that way.</p>
<p>Mitchell explains how life itself is intimately linked to agency: No life is possible without continuous work being done to keep an “inner” separate from an “outer”.</p>
<p>In consequence, to not go extinct, organisms have to evolve in the direction of – call it however you want: agency (in the sense of actively shaping one’s fate), intelligent decision-making, creative adaptation… I find this super convincing - it’s just that, employing words like “intelligent” or “creative”, I’m using the language I’m accustomed to think in. Just like I use them for describing my own behavior, I can use them referring to any living organism’s actions. (Yes, I think that there’s no more “truth” in using these terms for humans than for other creatures. To me, it’s totally fine to use them, though, as long as I’m conscious of my just utilizing some form of agreed-upon linguistic code here.)</p>
<p>End of “irresistible aside”, back to Mitchell. I like the agency story, but I fail to see how from – gradual, as he himself demonstrates so nicely! – increase in complexity might arise what we call free will. In fact, Mitchell dedicates several chapters to elaborating this link. The main role is played by quantum physics. Mitchell cites prominent contemporary physicists who have built whole high-level (and quite audacious, I’d say, sometimes) world views on quantum-scale indeterminacy. For example (citing Mitchell):</p>
<blockquote class="blockquote">
<p>“Gisin and del Santo argue that, beyond some decimal point, the numbers describing the physical parameters of classical systems in the future simply become indefinite. It’s not just that we don’t know what they are—the universe also doesn’t know what they are, not yet. The numbers are not given with infinite precision all at once; instead, they evolve as processes through time. Again, it is through interaction that these parameters take on a definite value, paralleling the “collapse” of quantum possibilities. It’s not that these parameters can take any value; they’re not completely random. They are constrained, often tightly, by the physics of the system in question —they are, however, not completely constrained.”</p>
</blockquote>
<p>This, to me, reads, in a way, as “indefinite” as the future parameters are posited to be. What does Mitchell make of it?</p>
<blockquote class="blockquote">
<p>“Indeed, the behavior of everything in the universe would have been predetermined from the dawn of time, including me writing this sentence and you reading it. In my view, this claim is absurd on its face. That is not an argument for whether it’s true or not but just an observation that this claim jars so bracingly with our actual experience of the world that we should be strongly suspicious of it. […] There is only one future open, with no possibilities, no deciding or acting, no purposiveness, no mattering, no trying, no goals, or functions—it would be literally a meaningless universe.”</p>
</blockquote>
<p>I’m sorry, but all I can think reading this is “wishful thinking”. We don’t want to live in a meaningless universe. But meaning is something we construct, or fail to construct, in our lives, not something outside.</p>
<p>More on the “hard facts side”, even the big bang jumps in to help:</p>
<blockquote class="blockquote">
<p>“Indeed, the observed organization of matter in the universe depended on the presence of quantum fluctuations in a phase of “cosmic inflation” that preceded the “hot” Big Bang. As the universe was rapidly expanding, it was initially a homogeneous field of energy. Without random quantum fluctuations that broke up this symmetrical field, matter and energy would have been so evenly distributed that pretty much nothing would have happened. Instead, these tiny blips introduced enough inhomogeneity into gravitational fields that galaxies and stars and planets could form.“</p>
</blockquote>
<p>I can say absolutely nothing about the facts, but again, I have problems following Mitchell’s conclusions:</p>
<blockquote class="blockquote">
<p>“No, the really crucial point is that the introduction of chance undercuts necessity’s monopoly on causation. The low-level physical details and forces are not causally comprehensive: they are not sufficient to determine how a system will evolve from state to state. This opens the door for higher-level features to have some causal influence in determining which way the physical system will evolve. This influence is exerted by establishing contextual constraints: in other words, the way the system is organized can also do some causal work. In the brain, that organization embodies knowledge, beliefs, goals, and motivations—our reasons for doing things. This means some things are driven neither by necessity nor by chance; instead, they are up to us.”</p>
</blockquote>
<p>“This opens the door…” – does it? How exactly do higher-level features come to exert causal influence?</p>
<p>Wrapping up,- - when Mitchell cites Bergson, his concept of durations, I am, emotionally, all on his side: I like that concept a lot, I find it totally emotionally attractive. But still, I think it’s a description of how our reality feels to us. If you don’t want to make statements about an external reality (and I’m lucky there; I don’t want to) that’s fine, but otherwise you somehow have to, in Sapolsky’s words, make that “bubbling up” plausible.</p>
<p>Speaking of Sapolsky – I think that as a proponent of free will, you also have to explain of how bubbling up, if it’s successful, circumvents his account of how the past – your past, immediate, recent and less recent; your environment, starting from when in the womb; and finally, evolution, both cultural and biological – make up what you are now.</p>
<div class="photo-credit">
<p>Foto von <a href="https://unsplash.com/de/@timschmidbauer?utm_content=creditCopyText&amp;utm_medium=referral&amp;utm_source=unsplash">Tim Schmidbauer</a> auf <a href="https://unsplash.com/de/fotos/blauer-und-gruner-pfau-in-nahaufnahmen-1XBPTR08SJA?utm_content=creditCopyText&amp;utm_medium=referral&amp;utm_source=unsplash">Unsplash</a></p>
</div>


</section>

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  <category>Books</category>
  <category>Philosophy (sort of)</category>
  <guid>https://divergences.xyz/posts/free-will-sapolsky-mitchell/</guid>
  <pubDate>Sat, 13 Jul 2024 00:00:00 GMT</pubDate>
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<item>
  <title>What are Large Language Models? What are they not?</title>
  <dc:creator>Sigrid Keydana</dc:creator>
  <link>https://divergences.xyz/posts/llm-intro/</link>
  <description><![CDATA[ 






<div class="page-columns page-full"><blockquote class="blockquote">
<p>“At this writing, the only serious ELIZA scripts which exist are some which cause ELIZA to respond roughly as would certain psychotherapists (Rogerians). ELIZA performs best when its human correspondent is initially instructed to”talk” to it, via the typewriter of course, just as one would to a psychiatrist. This mode of conversation was chosen because the psychiatric interview is one of the few examples of categorized dyadic natural language communication in which one of the participating pair is free to assume the pose of knowing almost nothing of the real world. If, for example, one were to tell a psychiatrist “I went for a long boat ride” and he responded “Tell me about boats”, one would not assume that he knew nothing about boats, but that he had some purpose in so directing the subsequent conversation. It is important to note that this assumption is one made by the speaker. Whether it is realistic or not is an altogether separate question. In any case, it has a crucial psychological utility in that it serves the speaker to maintain his sense of being heard and understood. The speaker furher defends his impression (which even in real life may be illusory) by attributing to his conversational partner all sorts of background knowledge, insights and reasoning ability. But again, these are the speaker’s contribution to the conversation.”</p>
<p>Joseph Weizenbaum, creator of ELIZA <span class="citation" data-cites="365153.365168">(Weizenbaum 1966)</span>.</p>
</blockquote><div class="no-row-height column-margin column-container"><div id="ref-365153.365168" class="csl-entry">
Weizenbaum, Joseph. 1966. <span>“ELIZA - a Computer Program for the Study of Natural Language Communication Between Man and Machine.”</span> <em>Commun. ACM</em> (New York, NY, USA) 9 (1): 36–45. <a href="https://doi.org/10.1145/365153.365168">https://doi.org/10.1145/365153.365168</a>.
</div></div></div>
<p>GPT, the ancestor all numbered <a href="https://en.wikipedia.org/wiki/Generative_pre-trained_transformer">GPTs</a>, was released in June, 2018 – five years ago, as I write this. Five years: that’s a long time. It certainly is as measured on the time scale of deep learning, the thing that is, usually, behind when people talk of “AI”. One year later, GPT was followed by GPT-2; another year later, by GPT-3. At this point, public attention was still modest – as expected, really, for these kinds of technologies that require lots of specialist knowledge. (For GPT-2, what may have increased attention beyond the normal, a bit, was OpenAI ’s refusal to publish the complete training code and full model weights, supposedly due to the threat posed by the model’s capabilities – alternatively, as argued by others, as a marketing strategy, or yet alternatively, as a way to preserve one’s own competitive advantage just a tiny little bit longer.</p>
<p>As of 2023, with GPT-3.5 and GPT-4 having followed, everything looks different. (Almost) everyone seems to know GPT, at least when that acronym appears prefixed by a certain syllable. Depending on who you talk to, people don’t seem to stop talking about that fantastic [insert thing here] ChatGPT generated for them, about its enormous usefulness with respect to [insert goal here]… or about the flagrant mistakes it made, and the danger that legal regulation and political enforcement will never be able to catch up.</p>
<p>What made the difference? Obviously, it’s <a href="https://en.wikipedia.org/wiki/ChatGPT">ChatGPT</a>, or put differently, the fact that now, there is a means for people to make active use of such a tool, employing it for whatever their personal needs or interests are<sup>1</sup>. In fact, I’d argue it’s more than that: ChatGPT is not some impersonal tool – it <em>talks</em> to you, picking up your clarifications, changes of topic, mood… It is <em>someone</em> rather than <em>something</em>, or at least that’s how it seems. I’ll come back to that point in It’s us, really: Anthropomorphism unleashed. Before, let’s take a look at the underlying technology.</p>
<div class="no-row-height column-margin column-container"><div id="fn1"><p><sup>1</sup>&nbsp;Evidently, this is not about singling out ChatGPT as opposed to other chatbots; rather, I’m adopting it as the prototypical such application, since it is the one omnipresent in the media these days.</p></div></div><section id="large-language-models-what-they-are" class="level2 page-columns page-full">
<h2 class="anchored" data-anchor-id="large-language-models-what-they-are">Large Language Models: What they are</h2>
<p>How is it even possible to build a machine that talks to you? One way is to have that machine <em>listen</em> a lot. And listen is what these machines do; they do it a lot. But listening alone would never be enough to attain results as impressive as those we see. Instead, LLMs practice some form of “maximally active listening”: Continuously, they try to predict the speaker’s next utterance. By “continuously”, I mean word-by-word: At each training step, the model is asked to produce the subsequent word in a text.</p>
<p>Maybe in my last sentence, you noted the term “train”. As per common sense, “training” implies some form of supervision. It also implies some form of method. Since learning material is scraped from the internet, the true continuation is always known. The precondition for supervision is thus always fulfilled: A supervisor can just compare model prediction with what really follows in the text. Remains the question of method. That’s where we need to talk about deep learning, and we’ll do that in Model training.</p>
<section id="overall-architecture" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="overall-architecture">Overall architecture</h3>
<p>Today’s LLMs are, in some way or the other, based on an architecture known as the <em>Transformer</em>. This architecture was originally introduced in a paper catchily titled “Attention is all you need” <span class="citation" data-cites="vaswani2017attention">(Vaswani et al. 2017)</span>. Of course, this was not the first attempt at automating natural-language generation – not even in deep learning, the sub-type of machine learning whose defining characteristic are many-layered (“deep”) artificial neural networks. But there, in deep learning, it constituted some kind of paradigm change. Before, models designed to solve sequence-prediction tasks (time-series forecasting, text generation…) tended to be based on some form of recurrent architecture, introduced in the 1990’s (eternities ago, on the time scale of deep-learning) by <span class="citation" data-cites="lstm">(Hochreiter and Schmidhuber 1997)</span>. Basically, the concept of recurrence, with its associated threading of a latent state, was replaced by “attention”. That’s what the paper’s title was meant to communicate: The authors did not <em>introduce</em> “attention”<sup>2</sup>; instead, they fundamentally expanded its usage so as to render recurrence superfluous.</p>
<div class="no-row-height column-margin column-container"><div id="ref-vaswani2017attention" class="csl-entry">
Vaswani, Ashish, Noam Shazeer, Niki Parmar, et al. 2017. <em>Attention Is All You Need</em>. <a href="https://arxiv.org/abs/1706.03762">https://arxiv.org/abs/1706.03762</a>.
</div><div id="ref-lstm" class="csl-entry">
Hochreiter, Sepp, and Jürgen Schmidhuber. 1997. <span>“Long Short-Term Memory.”</span> <em>Neural Computation</em> 9 (December): 1735–80. <a href="https://doi.org/10.1162/neco.1997.9.8.1735">https://doi.org/10.1162/neco.1997.9.8.1735</a>.
</div><div id="fn2"><p><sup>2</sup>&nbsp;I’m using quotes to refer to how attention is <em>operationalized in deep learning</em>, as opposed to how it is conceptualized in cognitive science or psychology.</p></div><div id="fn3"><p><sup>3</sup>&nbsp;If you’re wondering how that is possible – shouldn’t there be a separate, top-level module for generation? – no, there need not be. That’s because training <em>implies</em> prediction.</p></div></div><p>How did that ancestral Transformer look? – One prototypical task in natural language processing is machine translation. In translation, be it done by a machine or by a human, there is an input (in one language) and an output (in another). That input, call it a <em>code</em>. Whoever wants to establish its counterpart in the target language first needs to <em>decode</em> it. Indeed, one of two top-level building blocks of the archetypal Transformer was a decoder, or rather, a stack of decoders applied in succession. At its end, out popped a phrase in the target language<sup>3</sup>. What, then, was the other high-level block? It was an <em>encoder</em>, something that takes text (or tokens, rather, i.e., something that has undergone tokenization) and converts it into a form the decoder can make sense of. (Obviously, there is no analogue to this in human translation.)</p>
<p>From this two-stack architecture, subsequent developments tended to keep just one. The GPT family, together with many others, just kept the decoder stack. Now, doesn’t the decoder need <em>some</em> kind of input – if not to translate to a different language, then to reply to, as in the chatbot scenario? Turns out that no, it doesn’t – and that’s why you can also have the bot initiate the conversation. Unbeknownst to you, there will, in fact, be an input to the model – some kind of token signifying “end of input”. In that case, the model will draw on its training experience to generate a word likely to start out a phrase. That one word will then become the new input to continue from, and so forth. Summing up so far, then, GPT-like LLMs are <em>Transformer Decoders</em>.</p>
<p>The question is, how does such a stack of decoders succeed in fulfilling the task?</p>
</section>
<section id="gpt-type-models-up-close" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="gpt-type-models-up-close">GPT-type models up close</h3>
<p>In opening the black box, we focus on its two interfaces – input and output – as well as on the internals, its core.</p>
<section id="input" class="level4 page-columns page-full">
<h4 class="anchored" data-anchor-id="input">Input</h4>
<p>For simplicity, let me speak of words, not tokens. Now imagine a machine that is to work with – more even: “understand”<sup>4</sup> – words. For a computer to process non-numeric data, a conversion to numbers necessarily has to happen. The straightforward way to effectuate this is to decide on a fixed lexicon, and assign each word a number. And this works: The way deep neural networks are trained, they don’t need semantic relationships to exist between entities in the training data to memorize formal structure. Does this mean they will appear perfect while training, but fail in real-world prediction? – If the training data are representative of how we converse, all will be fine. In a world of perfect surveillance, machines could exist that have internalized our every spoken word. Before that happens, though, the training data will be imperfect.</p>
<div class="no-row-height column-margin column-container"><div id="fn4"><p><sup>4</sup>&nbsp;Why the quotes? See Large Language Models: What they are not.</p></div><div id="fn5"><p><sup>5</sup>&nbsp;As a fascinating example from dynamical systems theory, take <a href="https://en.wikipedia.org/wiki/Takens%27s_theorem">delay coordinate embeddings</a>.</p></div><div id="fn6"><p><sup>6</sup>&nbsp;Suitably named <em>embedding layer.</em></p></div><div id="fn7"><p><sup>7</sup>&nbsp;See, for example, <span class="citation" data-cites="Caliskan_2022">(Caliskan et al. 2022)</span>.</p><div id="ref-Caliskan_2022" class="csl-entry">
Caliskan, Aylin, Pimparkar Parth Ajay, Tessa Charlesworth, Robert Wolfe, and Mahzarin R. Banaji. 2022. <span>“Gender Bias in Word Embeddings.”</span> <em>Proceedings of the 2022 <span>AAAI</span>/<span>ACM</span> Conference on <span>AI</span>, Ethics, and Society</em>, July. <a href="https://doi.org/10.1145/3514094.3534162">https://doi.org/10.1145/3514094.3534162</a>.
</div></div></div><p>A much more promising approach than to simply index words, then, is to represent them in a richer, higher-dimensional space, an <em>embedding</em> space. This idea, popular not just in deep learning but in natural language processing overall, really goes far beyond anything domain-specific – linguistic entities, say<sup>5</sup>. You may be able to fruitfully employ it in virtually any domain – provided you can devise a method to sensibly map the given data into that space. In deep learning, these embeddings are obtained in a clever way: as a by-product of sorts of the overall training workflow. Technically, this is achieved by means of a dedicated neural-network layer<sup>6</sup> tasked with evolving these mappings. Note how, smart though this strategy may be, it implies that the overall setting – everything from training data via model architecture to optimization algorithms employed – necessarily affects the resulting embeddings. And since these may be extracted and made use of in down-stream tasks, this matters<sup>7</sup>.</p>
<p>As to the GPT family, such an embedding layer constitutes part of its input interface – one “half”, so to say. Technically, the second makes use of the same type of layer, but with a different purpose. To contrast the two, let me spell out clearly what, in the part we’ve talked about already, is getting mapped to what. The mapping is between a word index – a sequence <code>1, 2, …, &lt;vocabulary size&gt;</code> – on the one hand and a set of continuous-valued vectors of some length – 100, say – on the other. (One of them could like this: <img src="https://latex.codecogs.com/png.latex?%5Cbegin%7Bbmatrix%7D%201.002%20&amp;%200.71%20&amp;%200.0004%20&amp;...%5C%5C%20%5Cend%7Bbmatrix%7D">) Thus, we obtain an embedding for every word. But language is more than an unordered assembly of words. Rearranging words, if syntactically allowed, may result in drastically changed semantics. In the pre-transformer paradigma, threading a sequentially-updated hidden state took care of this. Put differently, in that type of model, information about input order never got lost throughout the layers. Transformer-type architectures, however, need to find a different way. Here, a variety of rivaling methods exists. Some assume an underlying periodicity in semanto-syntactic structure. Others – and the GPT family, as yet and <em>insofar</em> <em>we know</em>, has been part of them<sup>8</sup> – approach the challenge in exactly the same way as for the lexical units: They make learning these so-called <em>position embeddings</em> a by-product of model training. Implementation-wise, the only difference is that now the input to the mapping looks like this: <code>1, 2, …, &lt;maximum position&gt;</code> where “maximum position” reflects choice of maximal sequence length supported.</p>
<div class="no-row-height column-margin column-container"><div id="fn8"><p><sup>8</sup>&nbsp;For GPT-4, even high-level model information has not been released.</p></div></div><p>Summing up, verbal input is thus encoded – <em>embedded</em>, enriched – twofold as it enters the machine. The two types of embedding are combined and passed on to the model core, the already-mentioned decoder stack.</p>
</section>
<section id="core-processing" class="level4 page-columns page-full">
<h4 class="anchored" data-anchor-id="core-processing">Core Processing</h4>
<p>The decoder stack is made up of some number of identical blocks (12, in the case of GPT-2). (By “identical” I mean that the architecture is the same; the <em>weights</em> – the place where a neural-network layer stores what it “knows” – are not. More on these “weights” soon.)</p>
<p>Inside each block, some sub-layers are pretty much “business as usual”. One is not: the attention module, the “magic” ingredient that enabled Transformer-based architectures to forego keeping a latent state. To explain how this works, let’s take translation as an example.</p>
<p>In the classical encoder-decoder setup, the one most intuitive for machine translation, imagine the very first decoder in the stack of decoders. It receives as input a length-seven cypher, the encoded version of an original length-seven phrase. Since, due to how the encoder blocks are built, input order is conserved, we have a faithful representation of source-language word order. In the target language, however, word order can be very different. A decoder module, in producing the translation, had rather not do this by translating each word as it appears. Instead, it would be desirable for it to know which among the already-seen tokens is most relevant right now, to generate the very next output token. Put differently, it had better know where to direct its <em>attention</em>.</p>
<p>Thus, figure out how to distribute focus is what attention modules do. How do they do it? They compute, for each available input-language token, how good a match, a fit, it is for their own current input. Remember that every token, at every processing stage, is encoded as a vector of continuous values. How good a match any of, say, three source-language vectors is is then computed by projecting one’s current input vector onto each of the three. The closer the vectors, the longer the projected vector. <sup>9</sup> Based on the projection onto each source-input token, that token is weighted, and the attention module passes on the aggregated assessments to the ensuing neural-network module.</p>
<div class="no-row-height column-margin column-container"><div id="fn9"><p><sup>9</sup>&nbsp;Mathematically, this is achieved by a pretty standard and pervasively-used, in machine learning, operation, the <em>dot product</em>.</p></div></div><p>To explain what attention modules are for, I’ve made use of the machine-translation scenario, a scenario that should lend a certain intuitiveness to the operation. But for GPT-family models, we need to abstract this a bit. First, there is no encoder stack, so “attention” is computed among decoder-resident tokens only. And second – remember I said a stack was built up of identical modules? – this happens in every decoder block. That is, when intermediate results are bubbled up the stack, at each stage the input is weighted as appropriate <em>at that stage</em>. While this is harder to intuit than what happened in the translation scenario, I’d argue that in the abstract, it makes a lot of sense. For an analogy, consider some form of hierarchical categorization of entities. As higher-level categories are built from lower-level ones, at each stage the process needs to look at its input afresh, and decide on a sensible way of subsuming similar-in-some-way categories.</p>
</section>
<section id="output" class="level4">
<h4 class="anchored" data-anchor-id="output">Output</h4>
<p>Stack of decoders traversed, the multi-dimensional codes that pop out need to be converted into something that can be compared with the actual phrase continuation we see in the training corpus. Technically, this involves a projection operation as well a strategy for picking the output word – that word in target-language vocabulary that has the highest probability. How do you decide on a strategy? I’ll say more about that in the section Mechanics of text generation, where I assume a chatbot user’s perspective.</p>
</section>
</section>
<section id="model-training" class="level3">
<h3 class="anchored" data-anchor-id="model-training">Model training</h3>
<p>Before we get there, just a quick word about model training. LLMs are deep neural networks, and as such, they are trained like any network is. First, assuming you have access to the so-called “ground truth”, you can always compare model prediction with the true target. You then quantify the difference – by which algorithm will affect training results. Then, you communicate that difference – the <em>loss</em> – to the network. It, in turn, goes through its modules, from back/top to start/bottom, and updates its stored “knowledge” – matrices of continuous numbers called <em>weights</em>. Since information is passed from layer to layer, in a direction reverse to that followed in computing predictions, this technique is known as <em>back-propagation</em>.</p>
<p>And all that is not triggered once, but iteratively, for a certain number of so-called “epochs”, and modulated by a set of so-called “hyper-parameters”. In practice, a lot of experimentation goes into deciding on the best-working configuration of these settings.</p>
</section>
<section id="mechanics-of-text-generation" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="mechanics-of-text-generation">Mechanics of text generation</h3>
<p>We already know that during model training, predictions are generated word-by-word; at every step, the model’s knowledge about what has been said so far is augmented by one token: the word that really was following at that point. If, making use of a trained model, a bot is asked to reply to a question, its response must by necessity be generated in the same way. However, the actual “correct word” is not known. The only way, then, is to feed back to the model its own most recent prediction. (By necessity, this lends to text generation a very special character, where every decision the bot makes co-determines its future behavior.)</p>
<p>Why, though, talk about decisions? Doesn’t the bot just act on behalf of the core model, the LLM – thus passing on the final output? Not quite. At each prediction step, the model yields a vector, with values as many as there are entries in the vocabulary. As per model design and training rationale, these vectors are “scores” – ratings, sort of, how good a fit a word would be in this situation. Like in life, higher is better. But that doesn’t mean you’d just pick the word with the highest value. In any case, these scores are converted to probabilities, and a suitable probability distribution is used to non-deterministically pick a likely (or likely-ish) word. The probability distribution commonly used is the multinomial distribution, appropriate for discrete choice among more than two alternatives. But what about the conversion to probabilities? Here, there is room for experimentation.</p>
<p>Technically, the algorithm employed is known as the <em>softmax</em> function. It is a simplified version of the <a href="https://en.wikipedia.org/wiki/Boltzmann_distribution">Boltzmann distribution</a>, famous in statistical mechanics, used to obtain the probability of a system’s state given that state’s energy and the temperature of the system. But for temperature<sup>10</sup>, both formulae are, in fact, identical. In physical systems, temperature modulates probabilities in the following way: The hotter the system, the closer the states’ probabilities are to each other; the colder it gets, the more distinct those probabilities. In the extreme, at very low temperatures there will be a few clear “winners” and a silent majority of “losers”.</p>
<div class="no-row-height column-margin column-container"><div id="fn10"><p><sup>10</sup>&nbsp;… and the Boltzmann constant – but that being a constant, we don’t consider it here.</p></div></div><p>In deep learning, a like effect is easy to achieve (by means of a scaling factor). That’s why you may have heard people talk about some weird thing called “temperature” that resulted in [insert adjective here] answers. If the application you use lets you vary that factor, you’ll see that a low temperature will result in deterministic-looking, repetitive, “boring” continuations, while a high one may make the machine appear as though it were on drugs.</p>
<p>That concludes our high-level overview of LLMs. Having seen the machine dissected in this way may already have left you with some sort of opinion of what these models are – not. This topic more than deserves a dedicated exposition – and papers are being written pointing to important aspects all the time – but in this text, I’d like to at least offer some input for thought.</p>
</section>
</section>
<section id="large-language-models-what-they-are-not" class="level2 page-columns page-full">
<h2 class="anchored" data-anchor-id="large-language-models-what-they-are-not">Large Language Models: What they are not</h2>
<p>In part one,describing LLMs technically, I’ve sometimes felt tempted to use terms like “understanding” or “knowledge” when applied to the machine. I may have ended up using them; in that case, I’ve tried to remember to always surround them with quotes. The latter, the adding quotes, stands in contrast to many texts, even ones published in an academic context <span class="citation" data-cites="bender-koller-2020-climbing">(Bender and Koller 2020)</span>. The question is, though: Why did I even feel compelled to use these terms, given I do <em>not</em> think they apply, in their usual meaning? I can think of a simple – shockingly simple, maybe – answer: It’s because us, humans, we think, talk, share our thoughts in these terms. When I say <em>understand</em>, I surmise you will <em>know</em> what I <em>mean</em>.</p>
<div class="no-row-height column-margin column-container"></div><p>Now, why do I think that these machines do not <em>understand</em> human language, in the sense we usually imply when using that word?</p>
<section id="a-few-facts" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="a-few-facts">A few facts</h3>
<p>I’ll start out briefly mentioning empirical results, conclusive thought experiments, and theoretical considerations. All aspects touched upon (and many more) are more than worthy of in-depth discussion, but such discussion is clearly out of scope for this synoptic-in-character text.</p>
<p>First, while it is hard to put a number on the quality of a chatbot’s answers, performance on standardized benchmarks is the “bread and butter” of machine learning – its reporting being an essential part of the prototypical deep-learning publication. (You could even call it the “cookie”, the driving incentive, since models usually are explicitly trained and fine-tuned for good results on these benchmarks.) And such benchmarks exist for most of the down-stream tasks the LLMs are used for: machine translation, generating summaries, text classification, and even rather ambitious-sounding setups associated with – quote/unquote – reasoning.</p>
<p>How do you assess such a capability? Here is an example from a benchmark named “Argument Reasoning Comprehension Task” <span class="citation" data-cites="habernal-etal-2018-argument">(Habernal et al. 2018)</span>.</p>
<div class="no-row-height column-margin column-container"><div id="ref-habernal-etal-2018-argument" class="csl-entry">
Habernal, Ivan, Henning Wachsmuth, Iryna Gurevych, and Benno Stein. 2018. <span>“The Argument Reasoning Comprehension Task: Identification and Reconstruction of Implicit Warrants.”</span> <em>Proceedings of the 2018 Conference of the North <span>A</span>merican Chapter of the Association for Computational Linguistics: Human Language Technologies, Volume 1 (Long Papers)</em> (New Orleans, Louisiana), June, 1930–40. <a href="https://doi.org/10.18653/v1/N18-1175">https://doi.org/10.18653/v1/N18-1175</a>.
</div></div><pre><code>Claim: Google is not a harmful monopoly
Reason: People can choose not to use Google
Warrant: Other search engines don’t redirect to Google
Alternative: All other search engines redirect to Google</code></pre>
<p>Here <em>claim</em> and <em>reason</em> together make up the <em>argument</em>. But what, exactly, is it that links them? At first look, this can even be confusing to a human. The missing link is what is called warrant here – add it in, and it all starts to make sense. The task, then, is to decide which of warrant or alternative supports the conclusion, and which one does not.</p>
<p>If you think about it, this is a surprisingly challenging task. Specifically, it seems to inescapingly require <em>world knowledge</em>. So if language models, as has been claimed, perform nearly as well as humans, it seems they must have such knowledge – no quotes added. However, in response to such claims, research has been performed to uncover the hidden mechanism that enables such seemingly-superior results. For that benchmark, it has been found <span class="citation" data-cites="abs-1907-07355">(Niven and Kao 2019)</span> that there were spurious statistical cues in the way the dataset was constructed – those removed, LLM performance was no better than random.</p>
<div class="no-row-height column-margin column-container"><div id="ref-abs-1907-07355" class="csl-entry">
Niven, Timothy, and Hung-Yu Kao. 2019. <span>“Probing Neural Network Comprehension of Natural Language Arguments.”</span> <em>CoRR</em> abs/1907.07355. <a href="http://arxiv.org/abs/1907.07355">http://arxiv.org/abs/1907.07355</a>.
</div><div id="fn11"><p><sup>11</sup>&nbsp;That choice of species is probably not a coincidence: see <a href="https://en.wikipedia.org/wiki/Cephalopod_intelligence" class="uri">https://en.wikipedia.org/wiki/Cephalopod_intelligence</a>.</p></div></div><p>World knowledge, in fact, is one of the main things an LLM lacks. Bender et al. <span class="citation" data-cites="bender-koller-2020-climbing">(Bender and Koller 2020)</span> convincingly demonstrate its essentiality by means of two thought experiments. One of them, situated on a lone island, imagines an octopus<sup>11</sup> inserting itself into some cable-mediated human communication, learning the chit-chat, and finally – having gotten bored – impersonating one of the humans. This works fine, until one day, its communication partner finds themselves in an emergency, and needs to build some rescue tool out of things given in the environment. They urgently ask for advice – and the octopus has no idea what to respond. It has no ideas what these words actually <em>refer to</em>.</p>
<p>The other argument comes directly from machine learning, and strikingly simple though it may be, it makes its point very well. Imagine an LLM trained as usual, including on lots of text involving plants. It has also been trained on a dataset of unlabeled photos, the actual task being unsubstantial – say it had to fill out masked areas. Now, we pull out a picture and ask: How many of that blackberry’s blossoms have already opened? The model has no chance to answer the question.</p>
<p>Now, please look back at the Joseph Weizenbaum quote I opened this article with. It is still true that language-generating machine have no knowledge of the world we live in.</p>
<p>Before moving on, I’d like to just quickly hint at a totally different type of consideration, brought up in a (2003!) paper by Spärck Jones <span class="citation" data-cites="Sprck2004LanguageM">(Spaerck 2004)</span>. Though written long before LLMs, and long before deep learning started its winning conquest, on an abstract level it is still very applicable to today’s situation. Today, LLMs are employed to “learn language”, i.e., for language acquisition. That skill is then built upon by specialized models, of task-dependent architecture. Popular real-world<sup>12</sup> down-stream tasks are translation, document retrieval, or text summarization. When the paper was written, there was no such two-stage pipeline. The author was questioning the fit between how language modeling was conceptualized – namely, as a form of <em>recovery</em> – and the character of these down-stream tasks. Was recovery – inferring a missing, for whatever reasons – piece of text a good model, of, say, condensing a long, detailed piece of text into a short, concise, factual one? If not, could the reason it still seemed to work just fine be of a very different nature – a technical, operational, coincidental one?</p>
<div class="no-row-height column-margin column-container"><div id="fn12"><p><sup>12</sup>&nbsp;As opposed to the aforementioned problems subsumed under “reasoning”, those having been constructed for research purposes.</p></div></div><div class="page-columns page-full"><blockquote class="blockquote">
<p>[…] the crucial characterisation of the relationship between the input and the output is in fact offloaded in the LM approach onto the choice of training data. We can use LM for summarising because we know that some set of training data consists of full texts paired with their summaries.<sup>13</sup></p>
</blockquote><div class="no-row-height column-margin column-container"><div id="fn13"><p><sup>13</sup>&nbsp;From <span class="citation" data-cites="Sprck2004LanguageM">(Spaerck 2004)</span>.</p><div id="ref-Sprck2004LanguageM" class="csl-entry">
Spaerck, Karen. 2004. <span>“Language Modelling’s Generative Model : Is It Rational?”</span>
</div></div></div></div>
<p>It seems to me that today’s two-stage process notwithstanding, this is still an aspect worth giving some thought.</p>
</section>
<section id="its-us-language-learning-shared-goals-and-a-shared-world" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="its-us-language-learning-shared-goals-and-a-shared-world">It’s us: Language learning, shared goals, and a shared world</h3>
<p>We’ve already talked about world knowledge. What else are LLMs missing out on?</p>
<p>In our world, you’ll hardly find anything that does not involve other people. This goes a lot deeper than the easily observable facts: our constantly communicating, reading and typing messages, documenting our lives on social networks… We don’t experience, explore, explain a world of our own. Instead, all these activities are inter-subjectively constructed. Feelings are<sup>14</sup>. Cognition is; meaning is. And it goes deeper yet. Implicit assumptions guide us to constantly look for meaning, be it in overheard fragments, mysterious symbols, or life events.</p>
<div class="no-row-height column-margin column-container"><div id="fn14"><p><sup>14</sup>&nbsp;See <a href="https://lisafeldmanbarrett.com/books/how-emotions-are-made/" class="uri">https://lisafeldmanbarrett.com/books/how-emotions-are-made/</a>.</p></div></div><p>How does this relate to LLMs? For one, they’re islands of their own. When you ask them for advice – to develop a research hypothesis and a matching operationalization, say, or whether a detainee should be released on parole – they have no stakes in the outcome, no motivation (be it intrinsic or extrinsic), no goals. If an innocent person is harmed, they don’t feel the remorse; if an experiment is successful but lacks explanatory power, they don’t sense the shallowness; if the world blows up, it won’t have been <em>their</em> world.</p>
<p>Secondly, it’s us who are <em>not</em> islands. In Bender et al.’s octopus scenario, the human on one side of the cable plays an active role not just when they speak. In making sense of what the octopus says, they contribute an essential ingredient: namely, what they think the octopus wants, thinks, feels, expects… Anticipating, they reflect on what the octopus anticipates.</p>
<p>As Bender et al.&nbsp;put it:</p>
<blockquote class="blockquote">
<p>It is not that O’s utterances make sense, but rather, that A can make sense of them.</p>
</blockquote>
<p>That article <span class="citation" data-cites="bender-koller-2020-climbing">(Bender and Koller 2020)</span> also brings impressive evidence from human language acquisition: Our predisposition towards language learning notwithstanding, infants don’t learn from the availability of input alone. A situation of <em>joint attention</em> is needed for them to learn. Psychologizing, one could hypothesize they need to get the impression that these sounds, these words, and the fact they’re linked together, actually matters.</p>
<div class="no-row-height column-margin column-container"><div id="ref-bender-koller-2020-climbing" class="csl-entry">
Bender, Emily M., and Alexander Koller. 2020. <span>“Climbing Towards <span>NLU</span>: <span>On</span> Meaning, Form, and Understanding in the Age of Data.”</span> <em>Proceedings of the 58th Annual Meeting of the Association for Computational Linguistics</em> (Online), July, 5185–98. <a href="https://doi.org/10.18653/v1/2020.acl-main.463">https://doi.org/10.18653/v1/2020.acl-main.463</a>.
</div></div><p>Let me conclude, then, with my final “psychologization”.</p>
</section>
<section id="its-us-really-anthropomorphism-unleashed" class="level3">
<h3 class="anchored" data-anchor-id="its-us-really-anthropomorphism-unleashed">It’s us, <em>really</em>: Anthropomorphism unleashed</h3>
<p>Yes, it is amazing what these machines do. (And that makes them incredibly dangerous power instruments.) But this in no way affects the human-machine differences that have been existing throughout history, and continue to exist today. That we are inclined to think they understand, know, mean – that maybe even they’re conscious: that’s on us. We can experience deep emotions watching a movie; hope that if we just try enough, we can sense what a distant-in-evolutionary-genealogy creature is feeling; see a cloud encouragingly smiling at us; read a sign in an arrangement of pebbles.</p>
<p>Our inclination to anthropomorphize is a gift; but it can sometimes be harmful. And nothing of this is special to the twenty-first century.</p>
<p>Like I began with him, let me conclude with Weizenbaum.</p>
<blockquote class="blockquote">
<p>Some subjects have been very hard to convince that ELIZA (with its present script) is <em>not</em> human.</p>
</blockquote>
<div class="photo-credit">
<p>Photo by <a href="https://unsplash.com/@marjan_blan?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText">Marjan Blan</a> on <a href="https://unsplash.com/photos/8TLfX3-705M?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText">Unsplash</a></p>
</div>



</section>
</section>


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  <category>Deep Learning</category>
  <category>AI Societal Impact</category>
  <category>Philosophy (sort of)</category>
  <guid>https://divergences.xyz/posts/llm-intro/</guid>
  <pubDate>Tue, 20 Jun 2023 00:00:00 GMT</pubDate>
  <media:content url="https://divergences.xyz/posts/llm-intro/preview.jpg" medium="image" type="image/jpeg"/>
</item>
<item>
  <title>A book I’d say everyone should read if such were a kind of thing I’d say</title>
  <dc:creator>Sigrid Keydana</dc:creator>
  <link>https://divergences.xyz/posts/solms_consciousness/</link>
  <description><![CDATA[ 






<p>A few years ago, I found myself wanting to learn and, maybe, try to make up my mind, about a topic I – surprisingly – never had given much thought to, before: consciousness.</p>
<p>However, having read around some (first and foremost, Blackmore &amp; Troscianko’s <em>Consciousness: An Introduction</em>, which I liked a lot), I certainly had <em>not</em> made up my mind. All I knew was that, certainly, I would not want to be a dualist; that the dominant neuroscience-guided theories felt simplistic; that I wasn’t convinced quantum physics were all we need; and finally, that Daniel Dennett’s <em>multiple drafts</em> formulation seemed most in concordance with my views. Otherwise though, there seemed to be a <em>Rashomon</em>-like touch to the topic: We’d be confronted with a set of parallel narratives – just that, here, it wasn’t too clear they were even trying to tell the same story.</p>
<p>In most cases, though, at least I got an impression of the kind of story they wanted to tell. With one exception. Before I came across Blackmore &amp; Troscianko, I did the obvious thing: look up “consciousness” in the Stanford Encyclopedia of Philosophy. And there they were: the mysterious <em>qualia. (Very</em> roughly, the “<em>what it is like</em>”s of perceiving something.<sup>1</sup>) Now perception, to me, is of high interest; and it is something we know a lot about, on various levels. But that question: What is it like to see “red”? What is it like <em>to</em> <em>see</em>? – What does it matter? The whole topic of qualia seemed utterly unimportant.</p>
<div class="no-row-height column-margin column-container"><div id="fn1"><p><sup>1</sup>&nbsp;They have their own Stanford Encyclopedia entry: https://plato.stanford.edu/entries/qualia/.</p></div></div><p>But that is not something you say out loud, is it? When centuries of philosophical tradition speak otherwise.</p>
<section id="intrepid" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="intrepid">Intrepid</h3>
<p>Now comes Mark Solms and, based on a solid foundation of brain science research, does away with the thing all in one sweep. Not at all impressed by scholarly authority, Solms argues with what I can’t call by any other name than <em>common sense</em>.</p>
<p>Just like other modes of perception, vision works without consciousness, without us being aware of what we see. It does not matter what I “feel” when I see red; all that matters is that I react in a situationally adequate way. (Depending on the circumstances, the correct thing to do may be to pick the raspberry, or to stop in front of the traffic light; but in neither case would it be fruitful for me to halt and reflect on the redness of the thing in question.)</p>
<p>Wait – let me repeat that phrase: <em>what I feel when</em> […]. In that phrase, the magical term has made its appearance. This is the narrative, the intrepid narrative, Solms is telling: <em>Consciousness</em> equals <em>awareness</em> equals <em>feeling</em>.</p>
<p><em>Why</em>?</p>
<p>The first equality, linking consciousness and awareness, would not appear that “far-fetched”, from a more mainstream angle of view. And the essential thing about <em>feelings</em> is that <em>this their whole point</em>: <em>for us to be aware of them</em>.</p>
<p>For Solms, feelings don’t start with the dramatic, the intricate, or the sublime. Hunger is a feeling; being hypothermic is; both of them of different type, but comparable in function to the primary emotions fear, rage, panic/grief, seeking, play, and care<sup>2</sup>. What all feelings have in common is that they guide our behavior. With “primitive” emotions such as thirst and freezing, the behavior they induce may directly be related to survival; “higher” emotions help in, as Solms nicely puts it, “feeling our way” through the vast (if left unfiltered) space of behavioral options opening up at any moment.</p>
<div class="no-row-height column-margin column-container"><div id="fn2"><p><sup>2</sup>&nbsp;This is the taxonomy of primary emotions embraced by Solms. It is mainly due to the work of Jaak Panksepp (see, e.g., Panksepp &amp; Biven, The Archeology of Mind).</p></div></div><p>In a nutshell, thus, the argumentation goes like this: How can a feeling guide me if I’m not aware? The hunger I don’t feel won’t make me eat.</p>
<p>This, it seems to me, is the first great achievement of Solms’ common sense: Forget about the redness of red and the blueness of blue; instead think how it feels to be <em>feeling</em>. I <em>feel</em>, therefore I’m conscious.</p>
<p>The second achievement of common sense, however, is the principal reason I am writing this text; and it is of yet greater importance. Before we get to it, one last remark.</p>
<p>Above, I was already suggesting that, with the topic of consciousness, we may sometimes feel like we’re lost in a cobweb of narratives, with different nodes in that graph more or less densely connected, more or less compatible, more or less sharing a common language. And really it seems to me, now, that this is largely a matter of language; of the phrases we use, the economies of neural effort we derive from following the trodden paths of learned linguistic habits. When Solms challenges the neocortex-centric, analytic, higher-order, reflective view of consciousness, he does not just fight against the very solid windmills of anthropocentrism (the next thing I’ll be talking about). He also has to counteract the effects of highly established, utterly present-in-our-minds expressions like “stream of consciousness”. In fact, when first making my way through Blackmore &amp; Troscianko’s labyrinth of viewpoints, I found myself trying to relate those to familiar concepts like this one. Stream of consciousness, that perpetual narrator’s voice … And maybe even more than people with visual imagination, those with aphantasia<sup>3</sup>, who can’t see a thing “in their mind’s eye” – do have a mind’s <em>ear</em>, and may not ever know how to turn off that voice. These stories they can’t help listening to, be they more like comments or like dissections, seem to suggest that consciousness were “on top of”, were <em>more</em> than what really there is. –</p>
<div class="no-row-height column-margin column-container"><div id="fn3"><p><sup>3</sup>&nbsp;As of this writing, the only book I know on this topic is Alan Kendle’s Aphantasia: Experiences, Perceptions, and Insights.</p></div></div><p>Now, on to where common sense gets revolutionary.</p>
</section>
<section id="the-next-and-desperately-needed-copernican-turn" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="the-next-and-desperately-needed-copernican-turn">The next (and desperately needed!) Copernican turn</h3>
<p>Without further ado, let me spell it out. There are kids, born without a cortex<sup>4</sup>, who, in situations, look like they’re enjoying themselves, have fun, feel happy about something. (Probably they also feel bad, in other situations, but these are not the situations Solms relates in this book.) If they look like they enjoy “it”, and joy is a feeling, <em>why would we doubt that they’re feeling something</em>? Isn’t this common sense, as well: If someone, a person – let me go further already – a <em>being</em> looks like they sense, feel, experience, what justification do we have to claim they are <em>just</em> <em>looking it</em>?</p>
<div class="no-row-height column-margin column-container"><div id="fn4"><p><sup>4</sup>&nbsp;This condition is called hydranencephaly.</p></div></div><p>Concretely, what Solms says is that at least all mammals, but to different degrees, also other classes share the brain structures associated with feeling. <em>Various degrees</em>: There is no on-or-off, no conscious-yes-or-no. If your cat purrs as you stroke her, would you assume she doesn’t have fun? If I see a crow monitoring the grasslands, should I think there’s no intent there, no purpose? If the flower aligns itself with the sun –</p>
<p>We don’t know. All we can surmise is that there is a continuum; of intent, of experience, of feeling. Maybe there also is an other-ness, something we humans don’t have concepts for. In any case, what follows from this is that we have no right to impose ourselves on nature, the way we’ve been doing for millennia. Not only is there no creation, – man (or woman) certainly is not its culmination.</p>
<p>And this is why I would like to write: Everyone should read this book. It is time, high time, for the next Copernican revolution, after the planetary one and the evolutionary one. We could call it the revolution of neuroscience, grounded as it is in brain science results, but I’d rather stay with what makes me think it’s so over-due: the revolution of common sense.</p>
</section>
<section id="a-necessary-remark-and-two-quick-comments" class="level3 page-columns page-full">
<h3 class="anchored" data-anchor-id="a-necessary-remark-and-two-quick-comments">A necessary remark, and two quick comments</h3>
<p>Before I end, I want to make sure I haven’t, through this text, provoked a misunderstanding that might keep you from reading the book. I am not a neuroscientist, and in this write-up, I have distilled what in my view is the book’s main message. But this is not a book of groundless opinions, and less even, of politics or zealotism. The (subcortical) structures that create consciousness <em>do</em> have names; the book has fifty pages of end notes linking to studies underpinning the conclusions drawn. You don’t have to believe my condensation – just read the book and see for yourself.</p>
<p>Finally, to make clear that this is about the book’s constitutive message, and not a product of all-embracing exaltation, let me name the two threads of argumentation I do not agree with.</p>
<p>First – and here, again, I have to stress that I am not a neuroscientist, and thus, can only speak from what is, it seems to me, an instance of common sense as well: Solms’ espousal of Karl Friston and his framework seems to go, well, pretty far<sup>5</sup>. Nothing more convincing than the view that the brain works by constantly updating its predictions; you don’t have to be an expert in Bayes to believe that. But from there to the precise equations postulated by Friston it is a long way… (Truth be told, neither can I get over what I read in the Guardian, in 2020, when Covid was on its first steep surge … <a href="https://www.theguardian.com/world/2020/may/31/covid-19-expert-karl-friston-germany-may-have-more-immunological-dark-matter">See for yourself</a>.)</p>
<div class="no-row-height column-margin column-container"><div id="fn5"><p><sup>5</sup>&nbsp;For details on the theory, see also the paper he wrote with Friston, <a href="https://discovery.ucl.ac.uk/id/eprint/10057681/1/Friston_Paper.pdf">How and Why Consciousness Arises: Some Considerations from Physics and Physiology</a>.</p></div></div><p>Secondly, I cannot <em>not</em> mention I have significant problems with how the book ends: the announcement that Solms and his group will try to engineer artificial consciousness. The arguments in favor are all too familiar: We need to do this to prove our scientific hypothesis; if we don’t do it, someone else will; we’ll patent the whole process; and as soon as it’s done (hypothesis confirmed), we’ll shut it off. Oh brave new world …</p>
<p>Those are comments I felt I needed to make, but neither takes away anything from the fact that, yes, this book is eminently important, and that yes, we, human beings, animals, earth all need that revolution to happen.</p>
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<p>Photo by <a href="https://unsplash.com/@hansjurgen007?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText">Hans-Jurgen Mager</a> on <a href="https://unsplash.com/?utm_source=unsplash&amp;utm_medium=referral&amp;utm_content=creditCopyText">Unsplash</a></p>
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