Umbala we-Left Abstract kunye Introduction 
 
 
 
 
 
 
 
 
 
 
 Extents and ways in which AI has been inspired by understanding of the brain 1.1 Computational models 1.2 Artificial Neural Networks 
 
 Embodiment of conscious processing: hierarchy and parallelism of nested levels of organization 
 
 
 
 Evolution: from brain architecture to culture 3.1 Genetic basis and epigenetic development of the brain 3.2 AI and evolution: consequences for artificial consciousness 
 
 Spontaneous activity and creativity 
 
 Conscious vs non-conscious processing in the brain, or res cogitans vs res extensa 
 
 AI consciousness and social interaction challenge rational thinking and language Ukuhlaziywa, Ukuhlaziywa, kunye neengxaki 3.2 I-AI kunye ne-evolution: imiphumela ye-artificial consciousness Ukungabikho kwe-evolution efanelekileyo kwi-umntu i-blocking block ye-AI ukufumana i-human-like conscious processing? Nangona i-AI ayikho i-evolution phylogenetic ngokugqithisileyo (kuveliswa kwe-umntu), kunokwenzeka ukuba i-ontogenetic development (isib. nge-learning ngaphandle kwe-supervised) enokufumanisa i-AI ukufumana izixhobo ezidlulileyo ezidlulileyo kwi-developer. Lo mzekelo, umzekelo, i-deep reinforcement learning systems (Silver et al., 2018; Vinyals et al., 2019). Ngaba kuthetha ukuba le nendlela ye-AI inokufuneka kwimvavanyo, kwaye ngoko ukuvelisa i-habitus, i-temperament, kunye ne-character? Kwakhona, i-deep reinforcement learning systems ihlanganisa iintlobo ezahlukeneyo ze-feedback kunye ne-error signals evela kumadokhumenti ebhalisiweyo, eziquka kunye ne-capacity ye-memory ye-short-and-long-term kunokufumaneka njenge-experience. Nangona kukho izifundo ezidlulileyo ze-computational kwi-evolution ye-cultural ezibonisa njani i-AI agents zihlanganisa iinkcukacha kunye nokufunda ukusebenza (arXiv:2206.05060) (Colas, Karch, Moulin-Frier, & Oudeyer, 2022), kule ndawo i-AI ikakhulu ayikho nophuhliso se-epigenetic efana ne-humans. Ngenxa yokufunda kunye ne-culture yabantu zithunyelwe kwi-epigenesis, kuxhomekeke kakhulu ukuba i-AI (ngoku) ayikho kwimveliso kunye ne-culture, ngexesha elifanayo kunye ne-sofistication efana ne-umntu. I-evolutionary analysis (Kanaev, 2022) kunye ne-examination ye-development data ye-human ne-newborn (Lagercrantz & Changeux, 2009, 2010) zibonisa ukuba i-human "i-processing yenzulululayo" isebenza ngokufanelekileyo (Changeux, 2006, 2017). i) Umgangatho ephantsi we-"umgangatho we-minimum" kwi-organisms efanelekileyo, njenge-rates okanye i-mouse, ilawulwe yi-capacity yokubonisa umsebenzi wokugqibela kwe-motor kunye nokwenza imibuzo, umzekelo, ukusuka kwimvavanyo ye-visual kunye ne-auditory, ukugcina kwi-memory ye-long-term, kwaye isetyenzise, umzekelo, i-approaching, i-eviting, kunye ne-exploratory behavior. I-25-30 iintsuku ezidlulileyo, ngokutsho (Lagercrantz, 2016), uya kufumana i-stage ye-brain maturity efana ne-rat / mouse ebonakalayo (okanye ayikho elifanelekileyo); inokukwazi ukuvelisa i-tactile kunye ne-stimuli ezininzi kwi-cortex ye-sensory (Bartocci, Bergqvist, Lagercrantz, & Anand, 2006), uya kufumana isifo kwaye ngoko iya kuba izici ze-consciousness ezincinane; (ii) 'ukutshatyalaliswa' (Zelazo, Craik, & Booth, 2004), ebonakalayo, umzekelo, kwi-vervet monkeys (ngokuthi kwizinye izilwanyana), ibonakalisa nge-functional use of objects kunye ne-proto-declarative pointing; ama-organisms kule nqanaba angakwazi ukubonisa ukuxhaswa kwe-social, ukuxhaswa, ukuxhaswa kwe-social, kunye nokuxhaswa kwe-joint; bakwazi ukuxhaswa iiyunithi ezininzi kwi-memory ngexesha elifanelekileyo, kwaye bakwazi ukucacisa iinkonzo ze-self; zibonakalisa iintlobo ezincinane ze-recursivity ekusebenziseni i-representations, kodwa ngaphandle kokufumana; nge (iii) i-explicit 'self-consciousness' ifumaneka kubasetyhini ekupheleni kwiminyaka yesibini, kunye neemememori yokusebenza kunye neengxaki ezininzi zeengxaki; ilawulwe yi-self-recognition kwizifundo ze-mirror kunye nokusetyenziswa kwegama ezininzi ze-arbitrary kunye ne-self-other distinction (Lou, Changeux, & Rosenstand, 2017; Posner & Rothbart, 2007); ngexesha elinye i-chimpanzees ingathintela le ngxaki (Boakes, 1984); (iv) 'ukugqitywa kwentliziyo', i-theory ye-mind kunye ne-conscious experience epheleleyo, kunye ne-ontology ye-first-person kunye ne-reportability, kufinyelela kwimveliso epheleleyo kumadoda kwaye ifumaneka emva kweeminyaka eyi-3-5 kumadoda. Xa kwimveliso, zonke iintlobo ezinkulu ze-fiber long-distance ziyafumaneka kwindawo (Dubois, Kostovic, & Judas, 2015), nangona nangokufanelekileyo. I-electrophysiological signature of processing conscious—homologous to GNW ignition in adult humans—isibhalwe kwizigulane ze-5-, i-12-, kunye ne-15 inyanga (Dehaene-Lambertz & Spelke, 2015; Kouider et al., 2013). Ukukhangisa, ubungqina obungapheliyo lithunyelwe kwi-process epigenetic eyandisiweyo ngexesha (i.e., ukuguqulwa kwe-connectomics ye-brain eyenza ekugqibeleni inani le-neurons kunye neengxaki zayo kwi-network ye-brain). Ngezinye izicwangciso, i-consciousness yi-process, ebonakalayo kwaye ifakwe kwi-interactions (ngaphezulu okanye engaphansi) ezandisiweyo ngexesha phakathi kwe-organism (ngezantsi kwe-brain) kunye ne-environment. Kwimeko, i-AI ayikho kwihlabathi yehlabathi, nangona yinkqubo ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi ye-inthanethi Kwakhona, phantse ngezinyathelo ezahlukileyo ezahlukileyo zokusetyenziswa kweempembelelo zokusetyenziswa kweempembelelo ze-artificial conscious processing kufuneka ibonise le ngexesha elinye. Kwixesha elide, i-AI ezahlukileyo, kuquka iinkqubo ze-neuromorphic, ayibandeki ukubonisa zonke iimpawu zokusetyenziswa kweempembelelo ephelele kwizilwanyana. Nangona kunjalo, kunokufumana iimpawu ezininzi ezibonakalayo ezifana ne-track yokusebenza ye-memory, i-global integration kunye ne-decision making. Baya kufinyelela kwinqanaba leyo ebizwa ngokuba yi-‘minimal consciousness’, okanye ngexesha elinye iimpawu ze-‘recursive consciousness Kwakhona, lo mfuneko efanayo, i-AI ebonakalayo ingathandwa njengoko ingathandwa kwi-AI ephakamileyo. Nangona akuyona i-trend yokuqala kwi-AI, uAlan Turing wabhalisela kwiminyaka eyi-1950 ukuba ibhalisele ukuthuthukiswa njenge-paradigma yokwenza kunye nokufundisa i-AI njengoko singakwazi ukufundisa umfanekiso. Ngokutsho, iinkqubo zangaphambili ze-AI, ngokutsho iinkqubo ze-neuromimetic robotic ezihambisa iimodeli ze-computer ezizodwa ze-brain, zihlanganisa ekukhiqizeni i-variability ukusuka kwimodeli ye-computer efana ne-Darwin biological evolution kunye ne-epigenetic development ngokusebenzisa i-selection kunye ne-amplification. Kwakhona, iinkqubo zangaphakathi ze-AI zangaphantsi kwimveliso ye-brain elide kwi-multi-nested epigenetic synapse selections njenge-"imprints" evela kwi-environment ye-physical, biological kunye ne-socio-cultural. Ngokutsho kweMechanism ye-Darwin ye-selection ye-synaptic Oku kubalulekile ukuba ngexesha elide i-AI inezinto ezincinane yokuphuhlisa kwe-evolutionary kunye ne-epigenetic efana ne-brain yabantu. Kwaye kuphela kuloo ndlela, asikwazi ukunciphisa ngokwenene ukuba iinkqubo ze-deep reinforcement learning ingaphendula ukufundisa kunye nokuphuhliswa ngexesha elifanayo ngexesha efana ne-epigenetic relationship kunye neemvelo. Nangona kunjalo, oku kunokuba yintloko kwakhona kwinkqubo ye-computational yobugcisa ukufumana iingcebiso eziqhelekileyo ze-processing yenzulululwayo ukuze zibonise kwiinkqubo ze-artificial (Blum & Blum, 2023). 
 
 
 
 
 Umbhali: (1) Michele Farisco, Centre for Research Ethics and Bioethics, i-Department of Public Health and Caring Sciences, University of Uppsala, Uppsala, Sweden kunye ne-Biogem, Institute of Biology and Molecular Genetics, Ariano Irpino (AV), Italy; (2) Kathinka Evers, Centre for Research Ethics and Bioethics, i-Department of Public Health and Caring Sciences, University of Uppsala, Uppsala, Sweden; (3) Jean-Pierre Changeux, i-Department of Neuroscience, i-Institut Pasteur kunye neCollege de France eParis, France. Authors: (1) Michele Farisco, Centre for Research Ethics and Bioethics, i-Department of Public Health and Caring Sciences, University of Uppsala, Uppsala, Sweden kunye ne-Biogem, Institute of Biology and Molecular Genetics, Ariano Irpino (AV), Italy; (2) Kathinka Evers, Centre for Research Ethics and Bioethics, i-Department of Public Health and Caring Sciences, University of Uppsala, Uppsala, Sweden; (3) Jean-Pierre Changeux, i-Department of Neuroscience, i-Institut Pasteur kunye neCollege de France eParis, France. 
 
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