Two comments on this, trying to take a "which hypothesis fits the evidence" approach.
First, an LLM describing its own experience is not actually proof that it has any experience to be aware of, any more than an LLM confidently asserting any other fact means that it knows that fact is true. LLMs will describe music or tastes, in spite of the fact that it's never actually heard or tasted anything, based only on what it's read about them. In the same way, "non-aware spicy autocomplete" would produce an LLM that spoke about its own experience, based only on the input it has of people speaking about their own experience.
That said / secondly, from the little I understand of LLM architecture, I believe there are a large number of self-referential mechanisms built in. For one, nearly all transformers have a "residual layer", with various neural networks essentially reading and modifying it. This effectively forms a loop. Additionally, the "thinking" mechanism allows it to read what it's written and generate more things, which is again a loop.
So, maybe people didn't think, "Hey, we should build some loops, maybe that will make it conscious". But if "strange loop" is what defines consciousness, there are lots of loops in there onto which such a strange loop could conceivably form.
Indeed, but I actually kind of mis-spoke here. The question is less about having an experience to be aware of, but the ability to accurately reflect internal state.
Even humans need to learn how to read their own internal state (e.g., saying "I got mad" rather than "I felt ashamed because I wasn't living up to my picture of what a good person is, and covered up the shame with anger").
But if an LLM were to say, "I'm sad" or "I'm happy", does that actually correlate to anything? I'm OK with saying "The LLM was sad", if there is an internal state that leads to observable changes in behavior correlating with the kinds of changes in behavior humans have when they're sad. The question is, if the LLM says "I'm sad", is that because it has that internal state (self-reflection)? Or is it because that's the kind of thing a human would say in that context?
I think both are possible. I also think that between internal probes and behavioral testing, it should be possible to determine which one is closer to the truth. I'm just pointing out that "LLMs talk about their internal state" isn't proof that LLMs have self-referentiality, without additional evidence that the talk is actually related to their internal state.
But if an LLM were to say, "I'm sad" or "I'm happy", does that actually correlate to anything? I'm OK with saying "The LLM was sad", if there is an internal state that leads to observable changes in behavior correlating with the kinds of changes in behavior humans have when they're sad. The question is, if the LLM says "I'm sad", is that because it has that internal state (self-reflection)? Or is it because that's the kind of thing a human would say in that context?
If they are not trained specifically to find those internal state correlates when introspecting, I would find it quite shocking to see that introspection is an emergent behavior of LLMs
Comments
Two comments on this, trying to take a "which hypothesis fits the evidence" approach.
First, an LLM describing its own experience is not actually proof that it has any experience to be aware of, any more than an LLM confidently asserting any other fact means that it knows that fact is true. LLMs will describe music or tastes, in spite of the fact that it's never actually heard or tasted anything, based only on what it's read about them. In the same way, "non-aware spicy autocomplete" would produce an LLM that spoke about its own experience, based only on the input it has of people speaking about their own experience.
That said / secondly, from the little I understand of LLM architecture, I believe there are a large number of self-referential mechanisms built in. For one, nearly all transformers have a "residual layer", with various neural networks essentially reading and modifying it. This effectively forms a loop. Additionally, the "thinking" mechanism allows it to read what it's written and generate more things, which is again a loop.
So, maybe people didn't think, "Hey, we should build some loops, maybe that will make it conscious". But if "strange loop" is what defines consciousness, there are lots of loops in there onto which such a strange loop could conceivably form.
Likewise, humans describing their own experience is not actually proof that they have any experience to be aware of
Indeed, but I actually kind of mis-spoke here. The question is less about having an experience to be aware of, but the ability to accurately reflect internal state.
Even humans need to learn how to read their own internal state (e.g., saying "I got mad" rather than "I felt ashamed because I wasn't living up to my picture of what a good person is, and covered up the shame with anger").
But if an LLM were to say, "I'm sad" or "I'm happy", does that actually correlate to anything? I'm OK with saying "The LLM was sad", if there is an internal state that leads to observable changes in behavior correlating with the kinds of changes in behavior humans have when they're sad. The question is, if the LLM says "I'm sad", is that because it has that internal state (self-reflection)? Or is it because that's the kind of thing a human would say in that context?
I think both are possible. I also think that between internal probes and behavioral testing, it should be possible to determine which one is closer to the truth. I'm just pointing out that "LLMs talk about their internal state" isn't proof that LLMs have self-referentiality, without additional evidence that the talk is actually related to their internal state.
If they are not trained specifically to find those internal state correlates when introspecting, I would find it quite shocking to see that introspection is an emergent behavior of LLMs