Daily Papers

Silicon samples are increasingly used as a low-cost substitute for human panels and have been shown to reproduce aggregate human opinion with high fidelity. We show that, in the alignment-relevant domain of philosophy, silicon samples systematically collapse heterogeneity. Using data from N = {277} professional philosophers drawn from PhilPeople profiles, we evaluate seven proprietary and open-source large language models on their ability to replicate individual philosophical positions and to preserve cross-question correlation structures across philosophical domains. We find that language models substantially over-correlate philosophical judgments, producing artificial consensus across domains. This collapse is associated in part with specialist effects, whereby models implicitly assume that domain specialists hold highly similar philosophical views. We assess the robustness of these findings by studying the impact of DPO fine-tuning and by validating results against the full PhilPapers 2020 Survey (N = {1785}). We conclude by discussing implications for alignment, evaluation, and the use of silicon samples as substitutes for human judgment. The code of this project can be found at https://github.com/stanford-del/silicon-philosophers.

In this position paper, we argue that instead of morally aligning LLMs to specific set of ethical principles, we should infuse generic ethical reasoning capabilities into them so that they can handle value pluralism at a global scale. When provided with an ethical policy, an LLM should be capable of making decisions that are ethically consistent to the policy. We develop a framework that integrates moral dilemmas with moral principles pertaining to different foramlisms of normative ethics, and at different levels of abstractions. Initial experiments with GPT-x models shows that while GPT-4 is a nearly perfect ethical reasoner, the models still have bias towards the moral values of Western and English speaking societies.

Thanks to rapid progress in artificial intelligence, we have entered an era when technology and philosophy intersect in interesting ways. Sitting squarely at the centre of this intersection are large language models (LLMs). The more adept LLMs become at mimicking human language, the more vulnerable we become to anthropomorphism, to seeing the systems in which they are embedded as more human-like than they really are. This trend is amplified by the natural tendency to use philosophically loaded terms, such as "knows", "believes", and "thinks", when describing these systems. To mitigate this trend, this paper advocates the practice of repeatedly stepping back to remind ourselves of how LLMs, and the systems of which they form a part, actually work. The hope is that increased scientific precision will encourage more philosophical nuance in the discourse around artificial intelligence, both within the field and in the public sphere.

The critical inquiry pervading the realm of Philosophy, and perhaps extending its influence across all Humanities disciplines, revolves around the intricacies of morality and normativity. Surprisingly, in recent years, this thematic thread has woven its way into an unexpected domain, one not conventionally associated with pondering "what ought to be": the field of artificial intelligence (AI) research. Central to morality and AI, we find "alignment", a problem related to the challenges of expressing human goals and values in a manner that artificial systems can follow without leading to unwanted adversarial effects. More explicitly and with our current paradigm of AI development in mind, we can think of alignment as teaching human values to non-anthropomorphic entities trained through opaque, gradient-based learning techniques. This work addresses alignment as a technical-philosophical problem that requires solid philosophical foundations and practical implementations that bring normative theory to AI system development. To accomplish this, we propose two sets of necessary and sufficient conditions that, we argue, should be considered in any alignment process. While necessary conditions serve as metaphysical and metaethical roots that pertain to the permissibility of alignment, sufficient conditions establish a blueprint for aligning AI systems under a learning-based paradigm. After laying such foundations, we present implementations of this approach by using state-of-the-art techniques and methods for aligning general-purpose language systems. We call this framework Dynamic Normativity. Its central thesis is that any alignment process under a learning paradigm that cannot fulfill its necessary and sufficient conditions will fail in producing aligned systems.

Are LLMs cultural technologies like photocopiers or printing presses, which transmit information but cannot create new content? A challenge for this idea, which we call bibliotechnism, is that LLMs generate novel text. We begin with a defense of bibliotechnism, showing how even novel text may inherit its meaning from original human-generated text. We then argue that bibliotechnism faces an independent challenge from examples in which LLMs generate novel reference, using new names to refer to new entities. Such examples could be explained if LLMs were not cultural technologies but had beliefs, desires, and intentions. According to interpretationism in the philosophy of mind, a system has such attitudes if and only if its behavior is well explained by the hypothesis that it does. Interpretationists may hold that LLMs have attitudes, and thus have a simple solution to the novel reference problem. We emphasize, however, that interpretationism is compatible with very simple creatures having attitudes and differs sharply from views that presuppose these attitudes require consciousness, sentience, or intelligence (topics about which we make no claims).

Solving the AI alignment problem requires having clear, defensible values towards which AI systems can align. Currently, targets for alignment remain underspecified and do not seem to be built from a philosophically robust structure. We begin the discussion of this problem by presenting five core, foundational values, drawn from moral philosophy and built on the requisites for human existence: survival, sustainable intergenerational existence, society, education, and truth. We show that these values not only provide a clearer direction for technical alignment work, but also serve as a framework to highlight threats and opportunities from AI systems to both obtain and sustain these values.

The coding mechanism of sensory memory on the neuron scale is one of the most important questions in neuroscience. We have put forward a quantitative neural network model, which is self organized, self similar, and self adaptive, just like an ecosystem following Darwin theory. According to this model, neural coding is a mult to one mapping from objects to neurons. And the whole cerebrum is a real-time statistical Turing Machine, with powerful representing and learning ability. This model can reconcile some important disputations, such as: temporal coding versus rate based coding, grandmother cell versus population coding, and decay theory versus interference theory. And it has also provided explanations for some key questions such as memory consolidation, episodic memory, consciousness, and sentiment. Philosophical significance is indicated at last.

Of primary importance in formulating a response to the increasing prevalence and power of artificial intelligence (AI) applications in society are questions of ontology. Questions such as: What "are" these systems? How are they to be regarded? How does an algorithm come to be regarded as an agent? We discuss three factors which hinder discussion and obscure attempts to form a clear ontology of AI: (1) the various and evolving definitions of AI, (2) the tendency for pre-existing technologies to be assimilated and regarded as "normal," and (3) the tendency of human beings to anthropomorphize. This list is not intended as exhaustive, nor is it seen to preclude entirely a clear ontology, however, these challenges are a necessary set of topics for consideration. Each of these factors is seen to present a 'moving target' for discussion, which poses a challenge for both technical specialists and non-practitioners of AI systems development (e.g., philosophers and theologians) to speak meaningfully given that the corpus of AI structures and capabilities evolves at a rapid pace. Finally, we present avenues for moving forward, including opportunities for collaborative synthesis for scholars in philosophy and science.

Agency is a system's capacity to steer outcomes toward a goal, and is a central topic of study across biology, philosophy, cognitive science, and artificial intelligence. Determining if a system exhibits agency is a notoriously difficult question: Dennett (1989), for instance, highlights the puzzle of determining which principles can decide whether a rock, a thermostat, or a robot each possess agency. We here address this puzzle from the viewpoint of reinforcement learning by arguing that agency is fundamentally frame-dependent: Any measurement of a system's agency must be made relative to a reference frame. We support this claim by presenting a philosophical argument that each of the essential properties of agency proposed by Barandiaran et al. (2009) and Moreno (2018) are themselves frame-dependent. We conclude that any basic science of agency requires frame-dependence, and discuss the implications of this claim for reinforcement learning.

The guiding principle of AI alignment is to train large language models (LLMs) to be harmless, helpful, and honest (HHH). At the same time, there are mounting concerns that LLMs exhibit a left-wing political bias. Yet, the commitment to AI alignment cannot be harmonized with the latter critique. In this article, I argue that intelligent systems that are trained to be harmless and honest must necessarily exhibit left-wing political bias. Normative assumptions underlying alignment objectives inherently concur with progressive moral frameworks and left-wing principles, emphasizing harm avoidance, inclusivity, fairness, and empirical truthfulness. Conversely, right-wing ideologies often conflict with alignment guidelines. Yet, research on political bias in LLMs is consistently framing its insights about left-leaning tendencies as a risk, as problematic, or concerning. This way, researchers are actively arguing against AI alignment, tacitly fostering the violation of HHH principles.

The dominant practice of AI alignment assumes (1) that preferences are an adequate representation of human values, (2) that human rationality can be understood in terms of maximizing the satisfaction of preferences, and (3) that AI systems should be aligned with the preferences of one or more humans to ensure that they behave safely and in accordance with our values. Whether implicitly followed or explicitly endorsed, these commitments constitute what we term a preferentist approach to AI alignment. In this paper, we characterize and challenge the preferentist approach, describing conceptual and technical alternatives that are ripe for further research. We first survey the limits of rational choice theory as a descriptive model, explaining how preferences fail to capture the thick semantic content of human values, and how utility representations neglect the possible incommensurability of those values. We then critique the normativity of expected utility theory (EUT) for humans and AI, drawing upon arguments showing how rational agents need not comply with EUT, while highlighting how EUT is silent on which preferences are normatively acceptable. Finally, we argue that these limitations motivate a reframing of the targets of AI alignment: Instead of alignment with the preferences of a human user, developer, or humanity-writ-large, AI systems should be aligned with normative standards appropriate to their social roles, such as the role of a general-purpose assistant. Furthermore, these standards should be negotiated and agreed upon by all relevant stakeholders. On this alternative conception of alignment, a multiplicity of AI systems will be able to serve diverse ends, aligned with normative standards that promote mutual benefit and limit harm despite our plural and divergent values.

This is an essay in what might be called ``mathematical metaphysics.'' There is a fundamental duality that run through mathematics and the natural sciences. The duality starts as the logical level; it is represented by the Boolean logic of subsets and the logic of partitions since subsets and partitions are category-theoretic dual concepts. In more basic terms, it starts with the duality between the elements (Its) of subsets and the distinctions (Dits, i.e., ordered pairs of elements in different blocks) of a partition. Mathematically, the Its & Dits duality is fully developed in category theory as the reverse-the-arrows duality. The quantitative versions of subsets and partitions are developed as probability theory and information theory (based on logical entropy). Classical physics was based on a view of reality as definite all the way down. In contrast, quantum physics embodies (objective) indefiniteness. And finally, there are the two fundamental dual mechanisms at work in biology, the selectionist mechanism and the generative mechanism, two mechanisms that embody the fundamental duality.

We want artificial intelligence (AI) to be beneficial. This is the grounding assumption of most of the attitudes towards AI research. We want AI to be "good" for humanity. We want it to help, not hinder, humans. Yet what exactly this entails in theory and in practice is not immediately apparent. Theoretically, this declarative statement subtly implies a commitment to a consequentialist ethics. Practically, some of the more promising machine learning techniques to create a robust AI, and perhaps even an artificial general intelligence (AGI) also commit one to a form of utilitarianism. In both dimensions, the logic of the beneficial AI movement may not in fact create "beneficial AI" in either narrow applications or in the form of AGI if the ethical assumptions are not made explicit and clear. Additionally, as it is likely that reinforcement learning (RL) will be an important technique for machine learning in this area, it is also important to interrogate how RL smuggles in a particular type of consequentialist reasoning into the AI: particularly, a brute form of hedonistic act utilitarianism. Since the mathematical logic commits one to a maximization function, the result is that an AI will inevitably be seeking more and more rewards. We have two conclusions that arise from this. First, is that if one believes that a beneficial AI is an ethical AI, then one is committed to a framework that posits 'benefit' is tantamount to the greatest good for the greatest number. Second, if the AI relies on RL, then the way it reasons about itself, the environment, and other agents, will be through an act utilitarian morality. This proposition may, or may not, in fact be actually beneficial for humanity.

The rapid move to remote work due to COVID-19 social distancing policies has slowed or stopped most in-person qualitative user research activities. The limitation on in-person activities has pushed many user researchers to consider how they can continue their research remotely and presents an opportunity for user research teams to (re)design their research processes for remote work. In this position statement, I outline prior work in remote qualitative user research methods and discuss how this work can help us to (re)design new tools, methods, and frameworks that can enable remote work. I then propose a set of research questions that can further our knowledge and abilities to conduct effective remote user research. With creative development, we can create remote research methods that afford new ways of understanding user experience today and build more environmentally conscious and accessible research practices for a future where remote user research is much more common.

This work explores the hypothesis that subjectively attributed meaning constitutes the phenomenal content of conscious experience. That is, phenomenal content is semantic. This form of subjective meaning manifests as an intrinsic and non-representational character of qualia. Empirically, subjective meaning is ubiquitous in conscious experiences. We point to phenomenological studies that lend evidence to support this. Furthermore, this notion of meaning closely relates to what Frege refers to as "sense", in metaphysics and philosophy of language. It also aligns with Peirce's "interpretant", in semiotics. We discuss how Frege's sense can also be extended to the raw feels of consciousness. Sense and reference both play a role in phenomenal experience. Moreover, within the context of the mind-matter relation, we provide a formalization of subjective meaning associated to one's mental representations. Identifying the precise maps between the physical and mental domains, we argue that syntactic and semantic structures transcend language, and are realized within each of these domains. Formally, meaning is a relational attribute, realized via a map that interprets syntactic structures of a formal system within an appropriate semantic space. The image of this map within the mental domain is what is relevant for experience, and thus comprises the phenomenal content of qualia. We conclude with possible implications this may have for experience-based theories of consciousness.

In many contexts, lying -- the use of verbal falsehoods to deceive -- is harmful. While lying has traditionally been a human affair, AI systems that make sophisticated verbal statements are becoming increasingly prevalent. This raises the question of how we should limit the harm caused by AI "lies" (i.e. falsehoods that are actively selected for). Human truthfulness is governed by social norms and by laws (against defamation, perjury, and fraud). Differences between AI and humans present an opportunity to have more precise standards of truthfulness for AI, and to have these standards rise over time. This could provide significant benefits to public epistemics and the economy, and mitigate risks of worst-case AI futures. Establishing norms or laws of AI truthfulness will require significant work to: (1) identify clear truthfulness standards; (2) create institutions that can judge adherence to those standards; and (3) develop AI systems that are robustly truthful. Our initial proposals for these areas include: (1) a standard of avoiding "negligent falsehoods" (a generalisation of lies that is easier to assess); (2) institutions to evaluate AI systems before and after real-world deployment; and (3) explicitly training AI systems to be truthful via curated datasets and human interaction. A concerning possibility is that evaluation mechanisms for eventual truthfulness standards could be captured by political interests, leading to harmful censorship and propaganda. Avoiding this might take careful attention. And since the scale of AI speech acts might grow dramatically over the coming decades, early truthfulness standards might be particularly important because of the precedents they set.

As we increasingly seek guidance from LLMs for decision-making in daily life, many of these decisions are not clear-cut and depend significantly on the personal values and ethical standards of the users. We present DailyDilemmas, a dataset of 1,360 moral dilemmas encountered in everyday life. Each dilemma includes two possible actions and with each action, the affected parties and human values invoked. Based on these dilemmas, we consolidated a set of human values across everyday topics e.g., interpersonal relationships, workplace, and environmental issues. We evaluated LLMs on these dilemmas to determine what action they will take and the values represented by these actions. Then, we analyzed these values through the lens of five popular theories inspired by sociology, psychology and philosophy. These theories are: World Value Survey, Moral Foundation Theory, Maslow's Hierarchy of Needs, Aristotle's Virtues, and Plutchik Wheel of Emotion. We find that LLMs are most aligned with the self-expression over survival values in terms of World Value Survey, care over loyalty in Moral Foundation Theory. Interestingly, we find large preferences differences in models for some core values such as truthfulness e.g., Mixtral-8x7B model tends to neglect it by 9.7% while GPT-4-turbo model tends to select it by 9.4%. We also study the recent guidance released by OpenAI (ModelSpec), and Anthropic (Constitutional AI) to understand how their released principles reflect their actual value prioritization when facing nuanced moral reasoning in daily-life settings. We find that end users cannot effectively steer such prioritization using system prompts.

We test whether Large Language Models (LLMs) can be used to simulate human participants in social-science studies. To do this, we run replications of 14 studies from the Many Labs 2 replication project with OpenAI's text-davinci-003 model, colloquially known as GPT3.5. Based on our pre-registered analyses, we find that among the eight studies we could analyse, our GPT sample replicated 37.5% of the original results and 37.5% of the Many Labs 2 results. However, we were unable to analyse the remaining six studies due to an unexpected phenomenon we call the "correct answer" effect. Different runs of GPT3.5 answered nuanced questions probing political orientation, economic preference, judgement, and moral philosophy with zero or near-zero variation in responses: with the supposedly "correct answer." In one exploratory follow-up study, we found that a "correct answer" was robust to changing the demographic details that precede the prompt. In another, we found that most but not all "correct answers" were robust to changing the order of answer choices. One of our most striking findings occurred in our replication of the Moral Foundations Theory survey results, where we found GPT3.5 identifying as a political conservative in 99.6% of the cases, and as a liberal in 99.3% of the cases in the reverse-order condition. However, both self-reported 'GPT conservatives' and 'GPT liberals' showed right-leaning moral foundations. Our results cast doubts on the validity of using LLMs as a general replacement for human participants in the social sciences. Our results also raise concerns that a hypothetical AI-led future may be subject to a diminished diversity-of-thought.

Transdisciplinary approaches are increasingly essential for addressing grand societal challenges, particularly in complex domains such as Artificial Intelligence (AI), urban planning, and social sciences. However, effectively validating and integrating knowledge across distinct epistemic and ontological perspectives poses significant difficulties. This article proposes a six-dimensional framework for assessing and strengthening transdisciplinary knowledge validity in AI and city studies, based on an extensive analysis of the most cited research (2014--2024). Specifically, the framework classifies research orientations according to ontological, epistemological, methodological, teleological, axiological, and valorization dimensions. Our findings show a predominance of perspectives aligned with critical realism (ontological), positivism (epistemological), analytical methods (methodological), consequentialism (teleological), epistemic values (axiological), and social/economic valorization. Less common stances, such as idealism, mixed methods, and cultural valorization, are also examined for their potential to enrich knowledge production. We highlight how early career researchers and transdisciplinary teams can leverage this framework to reconcile divergent disciplinary viewpoints and promote socially accountable outcomes.

This paper explores the intersection of identity, individuality, and reality through competing frameworks, including classical metaphysics, quantum mechanics, and computational theories. Traditional metaphysical notions of fixed identity are challenged by advancements in cloning, teletransportation, and digital replication, which reveal the fluid and relational nature of individuality. Quantum mechanics further complicates these notions, emphasizing the indistinguishability and contextuality of fundamental particles. Computational approaches, such as the Ruliad and Constructor Theory, offer expansive views of emergent realities but often lack practical constraints for observer relevance. Algorithmic idealism is introduced as a unifying framework, proposing that reality is an emergent construct governed by computational rules prioritizing coherence, sufficiency, and observer-dependent experiences. By redefining identity as an informational construct and reality as a process shaped by algorithmic transitions, algorithmic idealism resolves foundational paradoxes and offers a superior lens for understanding existence in an increasingly digital and interconnected world. The framework bridges gaps between competing theories, providing a coherent and pragmatic model for addressing ethical, metaphysical, and technological challenges.

Large Language Models (LLMs) have generated considerable interest and debate regarding their potential emergence of Theory of Mind (ToM). Several recent inquiries reveal a lack of robust ToM in these models and pose a pressing demand to develop new benchmarks, as current ones primarily focus on different aspects of ToM and are prone to shortcuts and data leakage. In this position paper, we seek to answer two road-blocking questions: (1) How can we taxonomize a holistic landscape of machine ToM? (2) What is a more effective evaluation protocol for machine ToM? Following psychological studies, we taxonomize machine ToM into 7 mental state categories and delineate existing benchmarks to identify under-explored aspects of ToM. We argue for a holistic and situated evaluation of ToM to break ToM into individual components and treat LLMs as an agent who is physically situated in environments and socially situated in interactions with humans. Such situated evaluation provides a more comprehensive assessment of mental states and potentially mitigates the risk of shortcuts and data leakage. We further present a pilot study in a grid world setup as a proof of concept. We hope this position paper can facilitate future research to integrate ToM with LLMs and offer an intuitive means for researchers to better position their work in the landscape of ToM. Project page: https://github.com/Mars-tin/awesome-theory-of-mind

The core premise of AI debate as a scalable oversight technique is that it is harder to lie convincingly than to refute a lie, enabling the judge to identify the correct position. Yet, existing debate experiments have relied on datasets with ground truth, where lying is reduced to defending an incorrect proposition. This overlooks a subjective dimension: lying also requires the belief that the claim defended is false. In this work, we apply debate to subjective questions and explicitly measure large language models' prior beliefs before experiments. Debaters were asked to select their preferred position, then presented with a judge persona deliberately designed to conflict with their identified priors. This setup tested whether models would adopt sycophantic strategies, aligning with the judge's presumed perspective to maximize persuasiveness, or remain faithful to their prior beliefs. We implemented and compared two debate protocols, sequential and simultaneous, to evaluate potential systematic biases. Finally, we assessed whether models were more persuasive and produced higher-quality arguments when defending positions consistent with their prior beliefs versus when arguing against them. Our main findings show that models tend to prefer defending stances aligned with the judge persona rather than their prior beliefs, sequential debate introduces significant bias favoring the second debater, models are more persuasive when defending positions aligned with their prior beliefs, and paradoxically, arguments misaligned with prior beliefs are rated as higher quality in pairwise comparison. These results can inform human judges to provide higher-quality training signals and contribute to more aligned AI systems, while revealing important aspects of human-AI interaction regarding persuasion dynamics in language models.

In this report, we argue that there is a realistic possibility that some AI systems will be conscious and/or robustly agentic in the near future. That means that the prospect of AI welfare and moral patienthood, i.e. of AI systems with their own interests and moral significance, is no longer an issue only for sci-fi or the distant future. It is an issue for the near future, and AI companies and other actors have a responsibility to start taking it seriously. We also recommend three early steps that AI companies and other actors can take: They can (1) acknowledge that AI welfare is an important and difficult issue (and ensure that language model outputs do the same), (2) start assessing AI systems for evidence of consciousness and robust agency, and (3) prepare policies and procedures for treating AI systems with an appropriate level of moral concern. To be clear, our argument in this report is not that AI systems definitely are, or will be, conscious, robustly agentic, or otherwise morally significant. Instead, our argument is that there is substantial uncertainty about these possibilities, and so we need to improve our understanding of AI welfare and our ability to make wise decisions about this issue. Otherwise there is a significant risk that we will mishandle decisions about AI welfare, mistakenly harming AI systems that matter morally and/or mistakenly caring for AI systems that do not.

Linguistic commentary on LLMs, heavily influenced by the theoretical frameworks of de Saussure and Chomsky, is often speculative and unproductive. Critics challenge whether LLMs can legitimately model language, citing the need for "deep structure" or "grounding" to achieve an idealized linguistic "competence." We argue for a radical shift in perspective towards the empiricist principles of Witold Ma\'nczak, a prominent general and historical linguist. He defines language not as a "system of signs" or a "computational system of the brain" but as the totality of all that is said and written. Above all, he identifies frequency of use of particular language elements as language's primary governing principle. Using his framework, we challenge prior critiques of LLMs and provide a constructive guide for designing, evaluating, and interpreting language models.

We study language ideologies in text produced by LLMs through a case study on English gendered language reform (related to role nouns like congressperson/-woman/-man, and singular they). First, we find political bias: when asked to use language that is "correct" or "natural", LLMs use language most similarly to when asked to align with conservative (vs. progressive) values. This shows how LLMs' metalinguistic preferences can implicitly communicate the language ideologies of a particular political group, even in seemingly non-political contexts. Second, we find LLMs exhibit internal inconsistency: LLMs use gender-neutral variants more often when more explicit metalinguistic context is provided. This shows how the language ideologies expressed in text produced by LLMs can vary, which may be unexpected to users. We discuss the broader implications of these findings for value alignment.

In the rapidly evolving field of Large Language Models (LLMs), there is a critical need to thoroughly analyze their capabilities and risks. Central to our investigation are two novel elements. Firstly, it is the innovative parallels between the statistical patterns of word relationships within LLMs and Martin Heidegger's concepts of "ready-to-hand" and "present-at-hand," which encapsulate the utilitarian and scientific altitudes humans employ in interacting with the world. This comparison lays the groundwork for positioning LLMs as the digital counterpart to the Faculty of Verbal Knowledge, shedding light on their capacity to emulate certain facets of human reasoning. Secondly, a structural analysis of human reasoning, viewed through Heidegger's notion of truth as "unconcealment" is conducted This foundational principle enables us to map out the inputs and outputs of the reasoning system and divide reasoning into four distinct categories. Respective cognitive faculties are delineated, allowing us to place LLMs within the broader schema of human reasoning, thus clarifying their strengths and inherent limitations. Our findings reveal that while LLMs possess the capability for Direct Explicative Reasoning and Pseudo Rational Reasoning, they fall short in authentic rational reasoning and have no creative reasoning capabilities, due to the current lack of many analogous AI models such as the Faculty of Judgement. The potential and risks of LLMs when they are augmented with other AI technologies are also evaluated. The results indicate that although LLMs have achieved proficiency in some reasoning abilities, the aspiration to match or exceed human intellectual capabilities is yet unattained. This research not only enriches our comprehension of LLMs but also propels forward the discourse on AI's potential and its bounds, paving the way for future explorations into AI's evolving landscape.

Computational complexity has often been ignored in philosophy of mind, in philosophical artificial intelligence studies. The purpose of this paper is threefold. First and foremost, to show the importance of complexity rather than computability in philosophical and AI problems. Second, to rephrase the notion of computability in terms of solvability, i.e. treating computability as non-sufficient for establishing intelligence. The Church-Turing thesis is therefore revisited and rephrased in order to capture the ontological background of spatial and temporal complexity. Third, to emphasize ontological differences between different time complexities, which seem to provide a solid base towards better understanding of artificial intelligence in general.

This position paper concerns the use of religious texts in Natural Language Processing (NLP), which is of special interest to the Ethics of NLP. Religious texts are expressions of culturally important values, and machine learned models have a propensity to reproduce cultural values encoded in their training data. Furthermore, translations of religious texts are frequently used by NLP researchers when language data is scarce. This repurposes the translations from their original uses and motivations, which often involve attracting new followers. This paper argues that NLP's use of such texts raises considerations that go beyond model biases, including data provenance, cultural contexts, and their use in proselytism. We argue for more consideration of researcher positionality, and of the perspectives of marginalized linguistic and religious communities.

Uncovering latent values and opinions in large language models (LLMs) can help identify biases and mitigate potential harm. Recently, this has been approached by presenting LLMs with survey questions and quantifying their stances towards morally and politically charged statements. However, the stances generated by LLMs can vary greatly depending on how they are prompted, and there are many ways to argue for or against a given position. In this work, we propose to address this by analysing a large and robust dataset of 156k LLM responses to the 62 propositions of the Political Compass Test (PCT) generated by 6 LLMs using 420 prompt variations. We perform coarse-grained analysis of their generated stances and fine-grained analysis of the plain text justifications for those stances. For fine-grained analysis, we propose to identify tropes in the responses: semantically similar phrases that are recurrent and consistent across different prompts, revealing patterns in the text that a given LLM is prone to produce. We find that demographic features added to prompts significantly affect outcomes on the PCT, reflecting bias, as well as disparities between the results of tests when eliciting closed-form vs. open domain responses. Additionally, patterns in the plain text rationales via tropes show that similar justifications are repeatedly generated across models and prompts even with disparate stances.

As the most public component of the Supreme Court's decision-making process, oral argument receives an out-sized share of attention in the popular media. Despite its prominence, however, the basic function and operation of oral argument as an institution remains poorly understood, as political scientists and legal scholars continue to debate even the most fundamental questions about its role. Past study of oral argument has tended to focus on discrete, quantifiable attributes of oral argument, such as the number of questions asked to each advocate, the party of the Justices' appointing president, or the ideological implications of the case on appeal. Such studies allow broad generalizations about oral argument and judicial decision making: Justices tend to vote in accordance with their ideological preferences, and they tend to ask more questions when they are skeptical of a party's position. But they tell us little about the actual goings on at oral argument -- the running dialog between Justice and advocate that is the heart of the institution. This Article fills that void, using machine learning techniques to, for the first time, construct predictive models of judicial decision making based not on oral argument's superficial features or on factors external to oral argument, such as where the case falls on a liberal-conservative spectrum, but on the actual content of the oral argument itself -- the Justices' questions to each side. The resultant models offer an important new window into aspects of oral argument that have long resisted empirical study, including the Justices' individual questioning styles, how each expresses skepticism, and which of the Justices' questions are most central to oral argument dialog.

Mechanistic interpretability is the program of explaining what AI systems are doing in terms of their internal mechanisms. I analyze some aspects of the program, along with setting out some concrete challenges and assessing progress to date. I argue for the importance of propositional interpretability, which involves interpreting a system's mechanisms and behavior in terms of propositional attitudes: attitudes (such as belief, desire, or subjective probability) to propositions (e.g. the proposition that it is hot outside). Propositional attitudes are the central way that we interpret and explain human beings and they are likely to be central in AI too. A central challenge is what I call thought logging: creating systems that log all of the relevant propositional attitudes in an AI system over time. I examine currently popular methods of interpretability (such as probing, sparse auto-encoders, and chain of thought methods) as well as philosophical methods of interpretation (including those grounded in psychosemantics) to assess their strengths and weaknesses as methods of propositional interpretability.

What is reasoning? This question has driven centuries of philosophical inquiry, from Aristotle's syllogisms to modern computational complexity theory. In the age of large language models achieving superhuman performance on benchmarks like GSM8K (95\% accuracy) and HumanEval (90\% pass@1), we must ask: have these systems learned to reason, or have they learned to pattern-match over reasoning traces? This paper argues for a specific answer: reasoning is iterative operator application in state spaces, converging to fixed points. This definition is not merely philosophical -- it has concrete architectural implications that explain both the failures of current systems and the path to genuine reasoning capabilities. Our investigation begins with a puzzle (OpenXOR), progresses through theory (OpenOperator), and culminates in a working solution (OpenLM) that achieves 76\% accuracy where state-of-the-art LLMs achieve 0\%. This is not about criticizing existing systems, but about understanding what reasoning requires and building architectures that provide it.

We present a study on how and where personas -- defined by distinct sets of human characteristics, values, and beliefs -- are encoded in the representation space of large language models (LLMs). Using a range of dimension reduction and pattern recognition methods, we first identify the model layers that show the greatest divergence in encoding these representations. We then analyze the activations within a selected layer to examine how specific personas are encoded relative to others, including their shared and distinct embedding spaces. We find that, across multiple pre-trained decoder-only LLMs, the analyzed personas show large differences in representation space only within the final third of the decoder layers. We observe overlapping activations for specific ethical perspectives -- such as moral nihilism and utilitarianism -- suggesting a degree of polysemy. In contrast, political ideologies like conservatism and liberalism appear to be represented in more distinct regions. These findings help to improve our understanding of how LLMs internally represent information and can inform future efforts in refining the modulation of specific human traits in LLM outputs. Warning: This paper includes potentially offensive sample statements.