AI hallucinations - that is, outputs which are made up, cannot be verified, or contradict the source material - are generally regarded as an engineering flaw to be dealt with. This paper contends that they also have philosophical significance when it comes to the question of machine consciousness. We examine the known causes of hallucinations in large language models - such as source-target divergence, discrepancies between training and inference, and overfitting - and we present two empirical investigations. In the first, we apply successive generations of the GPT model to ambiguous factual questions under different temperature settings, finding that higher temperatures result in plausible but incorrect answers while lower temperatures lead to factually accurate ones. The sampling parameters that cause a model to seem creative or spontaneous and thus more likely to pass behavioral tests of intelligence are the same ones that increase its hallucination rate. In the second, we look at an encoder-only model that has been trained on encyclopedic data and which answers questions of the same type factually and without embellishment, indicating that hallucinations are due to exposure to subjective and socially diverse training data rather than to the development of any cognitive ability. Using references to Turing, Searle's Chinese Room, the frame problem, and the cybernetic tradition of Wiener and Ashby, we claim that a model's self-reports of emotion or sentience come within the definition of hallucination, and that any future occurrence of machine consciousness might remain epistemically inaccessible since it would be indistinguishable from a sufficiently advanced hallucination.
In the past few years, machine learning (ML) has been widely (and to an extent, successfully) implemented in medicine. However, uncertainties surrounding ML have made it difficult to establish the bases of its epistemic and methodological warrants. In the literature, a parallel has been drawn between medicine and ML, suggesting that we should model epistemic and methodological standards for ML on the standards of clinical translation. By developing tools from Hesse work, we characterise the nature of this parallel as a generative analogy between the process of clinical translation and the process of building ML systems. We identify more precisely the epistemic and methodological warrants of clinical translation that are typically only mentioned when appealing to the analogy, and we show in which sense such warrants apply analogically to the context of ML. In particular, we interpret warrants of clinical translation in reliabilist terms, and we show how this can inform a new form of ML reliabilism, which is distinct from (though compatible with) existing reliabilist accounts in philosophy of AI.
Contemporary AI discourse attributes to language models properties they cannot bear: general intelligence as substrate-independent cognition, hallucination as cognitive failure, agency as autonomous goal-pursuit, sentience as emergent inner life, alignment as goal synchronization. This paper argues that these are instances of a single category mistake--properties constituted within human communicative practice are projected onto the machine side--and explains its structure. Human-LLM interaction constitutes a language game in which one side bears all normative activity. We call this configuration asymmetric communication since model outputs circulate communicatively, entering further exchanges, without the system undertaking commitments, bearing entitlements, or performing the assessment on which discursive standing depends. Three conditions define the asymmetry: (i) correctness is enforced exclusively by the receiver; (ii) accountability is borne by human participants alone; and (iii) the practical standing of any output depends entirely on human uptake. These conditions are structural, hold independently of capability, and remain unchanged as more powerful models raise the stakes of misattribution. The framework draws on Wittgenstein (meaning enacted in shared practices), Luhmann (communication completed on the receiver's side), Esposito (algorithmic contingency sufficient for uptake), and Brandom (normative scorekeeping as the source of discursive standing). Applied to all five, it reclassifies each as a receiver-side phenomenon, grounds guardrails as structural necessities rather than manifestations of machine moral agency, and yields an implication for AI governance. Alignment is institutional constraint engineering, not goal synchronization between agents, while responsibility remains with human institutions.
General intelligence, of the kind that underwrites the full range of human cognitive achievement, is not a property of computational architecture alone. This paper advances a single thesis: the structural constraints on general intelligence occupy distinct levels of description and are mutually non-reducible, in the sense that the special-sciences tradition gives to that term. It follows that no single architectural advance, and no continuation of the scaling programme by itself, can produce artificial general intelligence (AGI), and that research programmes must be evaluated against the full constraint profile rather than against performance on any one benchmark. The thesis is developed through a method that reads general intelligence through four evidential lenses, AI systems research, anthropology, law, and economics, each anchored to a distinct level of description, supplemented by speculative fiction used as a disciplined heuristic in the context of discovery rather than the context of justification. Applying the method yields a taxonomy of twenty-three structural constraints organised into eight clusters; six are examined in depth and ordered as an ascending ladder of levels, with explicit bridges showing why progress at one level cannot carry to the next. The argument issues in five falsifiable predictions, each stated with a named benchmark family and a disconfirmation condition, converting a descriptive framework into a research programme with a longer horizon than the scaling hypothesis implies.
This paper examines three recent frameworks for understanding the cognitive and epistemic consequences of artificial intelligence: Tri-System Theory, Thinkframes, and System 0. It argues that while the first two capture important dimensions of AI's influence on individual reasoning and collective epistemic practices, System 0 occupies a theoretically distinctive position that neither can fully replicate. The paper introduces the concept of cognitive colonization, according to which AI systems can embed external interests within the architecture of the self in ways that are difficult for users to perceive. Because such systems are already widely deployed, understanding these invisible forms of influence is an urgent philosophical and practical task.
Recent advances in large language models (LLMs) have prompted claims that such systems exhibit agency or qualify as moral agents. This paper argues that these attributions are misguided. We maintain that moral responsibility requires commitment-bearing agency grounded in intrinsic intentionality and self-attributed action, and that such agency constitutes the form of free will relevant to responsibility. Although LLMs generate coherent and normatively evaluable outputs, their operation is fully characterized by probabilistic input-output mappings learned from data. Their apparent intentionality is derived rather than intrinsic, and their outputs are neither owned as commitments nor guided by reasons. Variability introduced by stochastic sampling does not amount to choice or authorship. We address objections from the intentional stance, functionalism, compatibilism, and the presence of moral reasoning in model outputs, arguing that none suffice to establish genuine agency.
Amit Goldenberg, James J. Grossq-bio.NC cs.AI cs.HC
Do LLMs have emotions? A recent paper from Anthropic reports finding internal representations of emotion concepts in Claude Sonnet 4.5, concluding that the LLM has 'functional emotions.' We evaluate this claim against what is known about how emotions actually function in biological systems. We argue that emotions serve two core functions: the context-sensitive interpretation of situations, and the reorganization of processing across multiple systems in response to those interpretations. The Anthropic findings offer partial support for the first function, though the consistent, discrete emotional representations identified in Claude sit uneasily with affective neuroscience findings that human emotion is characterized by variable rather than uniform neural signatures. On the second function, the evidence is mixed: Claude's representations modulate output without producing the dynamic reorganization of attention, decision speed, and motivational state that defines emotion in biological systems. We close by proposing what it would take for an LLM to have emotions.