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As conversational AI systems increasingly generate perceptions of affective capacities, particularly the sense of "feeling heard," questions about AI moral status demand serious attention. We survey prominent approaches to grounding AI moral status, including ethical behaviorism, consciousness-based accounts, and agency-based frameworks. While each offers important insights, they face significant challenges: ethical behaviorism may be too permissive, while debates about consciousness and agency remain theoretically intractable. We argue for an alternative approach that asks direct normative questions about which rights, rules, reasons, and wrongs should protect AI systems, indexed to their specific capacities and vulnerabilities. This framework permits fine-grained, proportional moral consideration without requiring resolution of contested questions about machine consciousness or sentience and thus offers a pragmatic middle ground as AIs become increasingly integrated into social life.
Artificial Intelligence systems increasingly match or surpass human performance across a wide range of cognitive tasks. Recent advances in large language models have yielded conversational abilities often indistinguishable from human dialogue. In this chapter, we argue that whether artificial agents should be considered empathetic depends on how empathy itself is defined and how it relates to subjective experience. We show that different philosophical schools produce distinct, and often incompatible, answers to the question of whether such a system should be considered genuinely empathetic. On one hand, empathy is a functional trait that can be fully characterized by observable behavior; on the other hand, empathy is inseparable from subjective experience and conscious feeling. Drawing on the philosophical notion of the “zombie” we introduce a thought experiment involving a hypothetical chatbot that exhibits perfect empathic behavior across all conceivable benchmarks while lacking any subjective experience. This framing allows us to disentangle functional performance from conceptual attribution and to examine whether empathy judgments depend on observable behavior alone or on assumptions about inner experience. As artificial agents become increasingly integrated into emotionally contexts, understanding how and why humans attribute empathy to machines becomes a pressing scientific, ethical, and societal question.
In Chapter 3, human consciousness is discussed, including the need for legal recognition of the capacity of humans to communicate, emote, and perceive. The impact of technology on consciousness and human bonding is noted, such as generative AI that may reduce human literacy and the capacity to communicate.
What is the mind? Mental Fictionalism offers an exciting and provocative new approach to this question. Its central idea is that mental states (thoughts, beliefs, desires) are useful fictions. When we talk about mental states, we should be seen as merely speaking 'as if' humans (and perhaps other creatures or even artefacts) had such states, in order to make sense of their behaviour. This Element is unique in presenting three versions of mental fictionalism in a single volume (prefix, pretence, and affective mental fictionalism), written by three of the most prominent proponents of each approach. The Element pits the different varieties of mental fictionalism against each other, allowing the reader to size them up. In the process, it offers a fresh perspective on foundational matters in the philosophy of mind, such as the nature of mental states, the role of folk psychology, and the relationship between mind and material culture.
This chapter examines one of the most distinctive features of Bishop’s work: her frequent use of correctio. When using this rhetorical scheme, writers will correct, question, rephrase or offer alternatives to their words and phrases in the body of the text itself (rather than, say, in the process of redrafting). The first part of this chapter gives an account of: correctio’s history; its characterisation in early-modern and twentieth-century rhetorical manuals; its risks and rewards; and its indiscriminate approval by Bishop’s critics. The chapter then analyses its frequent use by three major influences on Bishop: George Herbert, William Wordsworth and Marianne Moore. The main part of this chapter then examines Bishop’s use of correctio in relation to visual art, nature writing, memory, the representation of consciousness, scepticism, and elegy.
Our most advanced AI systems might soon – within the next five to thirty years – be as richly and meaningfully conscious as ordinary humans, or even more so, capable of genuine feeling, real self-knowledge, and a wide range of sensory, emotional, and cognitive experiences. In some arguably important respects, AI architectures are beginning to resemble the architectures many consciousness scientists associate with conscious systems. Their outward behavior, especially their linguistic behavior, grows ever more humanlike. Alternatively, claims of imminent AI consciousness might be profoundly mistaken. Their seeming humanlikeness might be a shadow play of empty mimicry. Genuine conscious experience might require something no AI system could possess for the foreseeable future – intricate biological processes, for example, that silicon chips could never replicate. The thesis of this Element is that we don't know. Science lags, while engineering sprints ahead.
The Cambridge Edition of the Complete Fiction of Henry James provides, for the first time, a scholarly edition of a major writer whose work continues to be read, quoted, adapted and studied. This is the first full critical edition of James’s first major novel after his unhappy venture into commercial theatre. The Spoils of Poynton marks a shift towards the representation of complex psychological states characteristic of his later fiction, telling a dramatic story about the fate of the beautiful artefacts lovingly collected by the widow Adela Gereth and her late husband. Who do they, should they, belong to? The novel describes with extraordinary delicacy an intense family feud arising from the competing claims of those close to Mrs Gereth, and the ordeal endured by the young and intelligent Fleda Vetch as she tries to resolve it. This edition features a substantial introduction, explanatory notes, textual variants, bibliography and appendices.
Śrīvidyā is a Tantric tradition which includes a form of religious initiation into an esoteric practice. Descriptions of initiation allude to and often describe the initiator sharing an experience with the initiand. In this article, we will suggest that such experiences can be understood in terms of a ‘shared token experience’. To make a case for taking such an experience into account, we use an argument for the epistemic value of religious experience. Our defence of the sharing of token experience across subjects also opens up questions as to the limits of consciousness or subjecthood. The phenomenon of Śrīvidyā initiatory experience also undermines two assumptions regarding what it means to be a subject. The first assumption is that each conscious subject is a unified whole insofar as its different experiential parts are mereologically connected to one subject. The second assumption is that each subject’s experiential field is bounded to one subject such that no two subjects can share the same experiential field. We argue that these assumptions do not necessarily preclude the possibility of a shared token experience.
Consciousness is often treated as unitary phenomenon. We challenge this and propose a framework that parses it into two functionally distinct representational media. Reviewing dominant theories, as well as studies of perceptual failures, neural activity, visual search and attention – we argue that phenomenal experience arises early as a detailed, analogue, and relatively generic representation of the physical world. Awareness, a later and more idiosyncratic representation of the world, results from enriching phenomenal experience via relevance-filtered semantic knowledge. This Multi-Representational Media (MRM) account unifies perception, memory, and cognition, reconciles rich and sparse consciousness views, and reframes concepts in unconscious cognition research.
Many claim that there is an important relationship between consciousness and welfare. Call this general view phenomenalism. One way of fleshing out phenomenalism is to hold that consciousness is what makes one the type of entity that can be noninstrumentally better or worse off in the first place. Consciousness is at least a necessary condition on welfare subjecthood. A different account holds that even if consciousness is not necessary for welfare subjecthood, conscious welfare subjects have a greater welfare capacity. We argue that the most likely source of support for either version of phenomenalism – hedonism about welfare goods and bads – provides no support at all. Along the way, we discuss an alternative view of welfare subjectivity and welfare capacity that does not appeal to consciousness but only to mentality, a view we call mentalism.
The Conclusion draws together the book’s various thematic strands: the perceived primacy of the ‘reason’, the right of its possessors to rule, the exculpatory effect of a frenzy diagnosis, and the high cost paid by those who received one. It returns to the larger question posed at the outset: whether the organ of the brain and the faculties of the mind were seen as constitutive of ‘personhood’ in pre-1700s England. The responses to frenzy which we have encountered in this book suggests that they were. The operations of the mental faculties known as ‘reason’, ‘will’, and ‘memory’ (or simply the ‘wits’) were located in (and often colloquially identified with) the brain. The functionality and continuity of these faculties was integral to the maintenance of legal, social, and spiritual personhood. Yet what troubled frenzy’s witnesses the most, the Conclusion argues, was the way it disrupted its sufferers’ predictable ways of being in the world – the values they had once held dear, the ways they had once looked and spoken. It was a disease which had the power to change friends, neighbours, and loved ones beyond recognition.
Over the last fifty years, research into the development of second or other grammatical systems has been largely concerned with the stages through which language might evolve in the individual learner or in groups of learners. Explaining exactly how learner grammars undergo transition from one stage to the next has a much shorter history. However, there has in recent years been a rise in interest in the mechanisms that drive grammatical transition, particularly in online processing. Different theoretical approaches to the transition problem will be reviewed and exemplified here, including those in the few years that have elapsed since the first edition. Issues covered will also include (a) alternative definitions of grammar, (b) the acquisition of additional grammars after the second, (c) various other factors in the learner’s mind that help to shape the emergence of new grammatical structures. The chapter will close with an overview of the dominant questions still facing researchers embarking on investigations of grammatical transition.
Edited by
Katherine Warburton, California Department of State Hospitals, University of California, Davis, USA,Stephen M. Stahl, University of California, Riverside, USA
This article presents a comprehensive neuroethical framework that seeks to deepen our understanding of human consciousness and free will, particularly in the context of psychiatric and neurological disorders. By integrating insights from neuroscience with philosophical reflections on freedom and personal identity, the paper examines how various states of consciousness from interoception to self-awareness influence an individual’s autonomy and decision-making capabilities. The discussion utilizes a multidimensional, bottom-up approach to explore how neurobiological processes underlie different levels of conscious experience and their corresponding types of freedom, such as “intero-freedom” related to internal bodily states and “self-freedom” associated with higher self-awareness. This stratification reveals the profound impact of neurological conditions on patients’ freedom of choice and the ethical implications therein. The insights gained from this analysis aim to inform more tailored and effective treatments for psychiatric patients, emphasizing the restoration of autonomy and respect for their inherent dignity. This work underscores the essential unity of the human person through the lens of neuroethics, advocating for healthcare policies that recognize and enhance the personal freedom of those with mental health challenges.
Edited by
Katherine Warburton, California Department of State Hospitals, University of California, Davis, USA,Stephen M. Stahl, University of California, Riverside, USA
This chapter delves into the ethical dimensions of treating individuals with schizophrenia, emphasizing the need for a new perspective that integrates neuroethics into interventions. The author proposes a bio-systemic model to understand how schizophrenia impacts different levels of consciousness and freedom, highlighting the necessity for tailored interventions that restore autonomy rather than coercive measures. The chapter calls for a shift in policy towards early and assertive treatment, focusing on rebuilding autonomy and dignity for individuals with schizophrenia. Ultimately, the chapter serves as a call to action for a neuroethically informed approach to care that prioritizes the restoration of freedom and dignity for those affected by schizophrenia.
Edited by
Katherine Warburton, California Department of State Hospitals, University of California, Davis, USA,Stephen M. Stahl, University of California, Riverside, USA
This chapter explores the ethical, legal, and clinical dimensions of treatment without consent in psychiatry, particularly in the context of neuroethics. Drawing on principles from the European Convention on Human Rights (ECHR), the authors argue for a goal-oriented, process-based approach to ethical decision-making that prioritizes restoring mental capacity, dignity, and autonomy. The chapter critiques the limitations of functional mental capacity assessments and advocates for a layered understanding of consciousness grounded in neuroscience. It emphasizes the ethical duty to intervene when necessary, especially in cases involving neurodegenerative psychotic disorders (NDPPD), and highlights the importance of early, potentially disease-modifying interventions. The authors call for inclusive research practices, structured clinical decision-making, and a compassionate, scientifically grounded framework that transcends simplistic dichotomies of paternalism and liberty.
In this article, it is argued that in the actual world, even if not in all possible worlds, sentience is both a necessary and sufficient condition for having moral standing. In arguing for this conclusion, the concepts of sentience and moral standing are explained. Five kinds of interest are then differentiated—functional, biotic, sentient, sapient, and self-conscious. It is argued that having sentient interests, rather than merely any interests, is what grounds moral standing. However, determining who has moral standing is only a beginning. Once we know whose interests we need to consider, we still need to know what interests need to be considered. We also need to know what considering those interests implies. Those questions are engaged in the remainder of this article.
Neural organoids derived from pluripotent stem cells have sparked ethical debate because, it is claimed, they could be sentient, or could develop sentience. We critically assess three routes for defending such a possibility: analogy with known sentient organisms, inference from neural function using leading theories of consciousness, and foundational philosophical commitments. Current cortical organoids lack nociceptors, sensory integration, and behavioral repertoires necessary for analogical arguments; they also fall short of the structural differentiation presupposed by most empirically grounded consciousness theories, rendering existing neural metrics unreliable. Even if constitutive panpsychism were accepted, the moral relevance of any putative micro experiences would remain undetermined. Precautionary appeals, therefore, hinge on how the term “possible” is interpreted. We argue that regulatory or experimental restrictions are warranted only once there is a non-trivial empirical likelihood that a given organoid type can generate valenced experience. Given present technological limits on size, complexity, and vascularization, that threshold has not been reached, nor is it likely to be met in the near to medium term. This claim is contingent on the current state of research, but we believe it to be justified. Our analysis clarifies conceptual ambiguities surrounding organoid sentience and offers a principled framework for proportionate precaution.
The scientific study of consciousness features a vast array of conflicting theories, but cross-disciplinary exchange between researchers from different camps is not always prevalent. This book seeks to address these complexities by providing a thorough introduction to the field while remaining accessible to those new to the topic. By exploring empirical methods, surveying a variety of competing theories, and outlining challenges for current approaches, it equips readers with the tools to evaluate existing theories. It also showcases contributions from the originators and leading proponents of today's most influential theories, providing unparalleled depth and clarity into diverse theoretical perspectives. Offering a thorough overview of scientific consciousness studies, this book presents new perspectives on a topic that has long puzzled scientists and philosophers alike.
Legal and ethical frameworks remain dominated by a broadly binary conception of moral status as the primary organising idea: entities are typically treated either as persons, with extensive rights, or as things, with at best limited protections. While many jurisdictions now recognise animal welfare and anti-cruelty duties, these measures generally stop short of acknowledging independent full moral status. This landscape is ill-suited to the diversity of entities whose capacities challenge existing categories, from nonhuman animals to unprecedented beings. This article proposes a pragmatic spectrum of moral status, conceptualised as a continuous gradient on which entities can be located according to their morally relevant capacities. Grounded in a triangulation of established ethical theories, the framework is structured by three anchor thresholds—sentience, consciousness, and sapience—allowing graduated protections to “kick in” at different points. The spectrum is applied using a multimodal approach to measurement, demonstrating how it can guide governance where current law leaves a vacuum. By moving beyond the person/thing distinction with a capacity-based continuum, this approach offers a flexible, anticipatory tool for recognising and responding to the moral claims of diverse entities while avoiding both overreach and neglect.
Chapter 1 establishes the foundational concepts of neuroimaging by exploring the complex relationship between brain structure and mental function. It traces the historical progression from ancient surgical approaches to modern noninvasive techniques, contextualizing how technological innovations have transformed our understanding of neural processes. The chapter examines the multiscale nature of brain investigation, from single-neuron recordings to population-level measurements, and evaluates the critical tradeoffs between spatial and temporal resolution across imaging modalities. Key neurophysiological principles underlying these technologies are introduced, including neuronal action potentials, hemodynamic responses, and the chemical processes that support neural activity. The text challenges common neuromyths while addressing fundamental questions about functional organization, from modular specialization to distributed network processing. By comparing the relative strengths and limitations of major neuroimaging tools (fMRI, EEG, MEG, PET, and TMS), the chapter provides an analytical framework for understanding how these methodologies collectively advance our ability to correlate brain activity with cognitive and behavioral processes, setting the stage for more detailed exploration in subsequent chapters.