Artificial consciousness (AC), also known as machine consciousness (MC), synthetic consciousness or digital consciousness, is the consciousness hypothesized to be possible in artificial intelligence. It is also the corresponding field of study, which draws insights from philosophy of mind, philosophy of artificial intelligence, cognitive science and neuroscience. The same terminology can be used with the term "sentience" instead of "consciousness" when specifically designating phenomenal consciousness (the ability to feel qualia).
Common sense is sound, practical judgment concerning everyday matters, or a basic ability to perceive, understand, and judge in a manner that is shared by (i.e., "common to") nearly all people. The everyday understanding of common sense is ultimately derived from historical philosophical discussions. Relevant terms from other languages used in such discussions include Latin sensus communis, Greek αἴσθησις κοινὴ (), and French bon sens, but these are not straightforward translations in all contexts.
In physics and cosmology, the mathematical universe hypothesis (MUH), also known as the ultimate ensemble theory, is a speculative "theory of everything" (TOE) proposed by cosmologist Max Tegmark. Tegmark's MUH is the hypothesis that our external physical reality is a mathematical structure. That is, the physical universe is not merely described by mathematics, but is mathematics — specifically, a mathematical structure. Mathematical existence equals physical existence, and all structures that exist mathematically exist physically as well.
Artificial life (often abbreviated ALife or A-Life) is a field of study wherein researchers examine systems related to natural life, its processes, and its evolution, through the use of simulations with computer models, robotics, and biochemistry. The discipline was named by Christopher Langton, an American theoretical biologist, in 1986. In 1987 Langton organized the first conference on the field, in Los Alamos, New Mexico. There are three main kinds of alife, named for their approaches: soft, from software; hard, from hardware; and wet, from biochemistry.
The dream argument is the postulation that the act of dreaming provides preliminary evidence that the senses we trust to distinguish reality from illusion should not be fully trusted, and therefore, any state that is dependent on our senses should at the very least be carefully examined and rigorously tested to determine whether it is in fact reality. While dreaming, one does not normally realize one is dreaming. On more rare occasions, the dream may be contained inside another dream with the very act of realizing that one is dreaming, itself, being only a dream that one is not aware of having.
Consensus reality is that which is generally agreed to be reality, based on a consensus view. The appeal to consensus arises from the idea that humans do not fully understand or agree upon the nature of knowledge or ontology, often making it uncertain what is real, given the vast inconsistencies between individual subjectivities. Humans can, however, seek to obtain some form of consensus, with others, of what is real.
The evil demon, also known as Deus deceptor, malicious demon, and evil genius, is an epistemological concept that features prominently in Cartesian philosophy. In the first of his 1641 Meditations on First Philosophy, Descartes imagines that a malevolent God or an evil demon, of "utmost power and cunning has employed all his energies in order to deceive me." This malevolent God or evil demon is imagined to present a complete illusion of an external world, so that Descartes can say, "I shall think that the sky, the air, the earth, colours, shapes, sounds and all external things are merely the delusions of dreams which he has devised to ensnare my judgement.
In philosophy, the brain in a vat (BIV) is a scenario used in a variety of thought experiments intended to draw out certain features of human conceptions of knowledge, reality, truth, mind, consciousness, and meaning. It is a modernized version of René Descartes's evil demon thought experiment, originated by Gilbert Harman. Found in many science fiction stories, it outlines a scenario in which a mad scientist, machine, or other entity might remove a person's brain from the body, suspend it in a vat of life-sustaining liquid, and connect its neurons by wires to a supercomputer that would provide it with electrical impulses identical to those a brain normally receives.
The philosophy of artificial intelligence is a branch of the philosophy of mind and the philosophy of computer science that explores artificial intelligence and its implications for knowledge and understanding of intelligence, ethics, consciousness, epistemology, and free will. Furthermore, the technology is concerned with the creation of artificial animals or artificial people (or, at least, artificial creatures; see artificial life) so the discipline is of considerable interest to philosophers.
Personal identity is the unique numerical identity of a person over time. Discussions regarding personal identity typically aim to determine the necessary and sufficient conditions under which a person at one time and a person at another time can be said to be the person, persisting through time. In philosophy, the problem of personal identity is concerned with how one is able to identify a single person over a time interval, dealing with such questions as, "What makes it true that a person at one time is the same thing as a person at another time?" or "What kinds of things are we persons?" In contemporary metaphysics, the matter of personal identity is referred to as the diachronic problem of personal identity.
