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Deep learning algorithms are rapidly changing the way in which audiovisual media can be produced. Synthetic audiovisual media generated with deep learning—often subsumed colloquially under the label “deepfakes”—have a number of impressive characteristics; they are increasingly trivial to produce, and can be indistinguishable from real sounds and images recorded with a sensor. Much attention has been dedicated to ethical concerns raised by this technological development. Here, I focus instead on a set of issues related to the notion of synthetic audiovisual media, its place within a broader taxonomy of audiovisual media, and how deep learning techniques differ from more traditional approaches to media synthesis. After reviewing important etiological features of deep learning pipelines for media manipulation and generation, I argue that “deepfakes” and related synthetic media produced with such pipelines do not merely offer incremental improvements over previous methods, but challenge traditional taxonomical distinctions, and pave the way for genuinely novel kinds of audiovisual media.

Many authors claim that being conscious constitutively involves being self-conscious, or conscious of oneself. This claim appears to be threatened by reports of ‘selfless’ episodes, or conscious episodes lacking self-consciousness, recently described in a number of pathological and nonpathological conditions. However, the credibility of these reports has in turn been challenged on the following grounds: remembering and reporting a past conscious episode as an episode that one went through is only possible if one was conscious of oneself while undergoing it. Call this the Memory Challenge. This paper argues that the Memory Challenge fails to undermine the credibility to reports of selfless episodes, because it rests on problematic assumptions about episodic memory. The paper further argues that we should distinguish between several kinds of self-representation that may be involved in the process of episodic remembering, and that once we do so, it is no longer mysterious how one could accurately remember and report a selfless episode as an episode that one went through. Thus, we should take reports of this kind seriously, and view them as credible counter-examples to the claim that consciousness constitutively involves self-consciousness.

Bayne and Carter argue that the mode of consciousness induced by psychedelic drugs does not fit squarely within the traditional account of modes as levels of consciousness, and favors instead a multi-dimensional account according to which modes of consciousness differ along several dimensions—none of which warrants a linear ordering of modes. We discuss the assumption that psychedelic drugs induce a single or paradigmatic mode of consciousness, as well as conceptual issues related to Bayne and Carter’s main argument against the traditional account. Finally, we raise a set of questions about the individuation of dimensions selected to differentiate modes of consciousness that could be addressed in future discussions of the multi-dimensional account.

There is converging evidence that high doses of hallucinogenic drugs can produce significant alterations of self-experience, described as the dissolution of the sense of self and the loss of boundaries between self and world. This article discusses the relevance of this phenomenon, known as \"drug-induced ego dissolution (DIED)\", for cognitive neuroscience, psychology and philosophy of mind. Data from self-report questionnaires suggest that three neuropharmacological classes of drugs can induce ego dissolution: classical psychedelics, dissociative anesthetics and agonists of the kappa opioid receptor (KOR). While these substances act on different neurotransmitter receptors, they all produce strong subjective effects that can be compared to the symptoms of acute psychosis, including ego dissolution. It has been suggested that neuroimaging of DIED can indirectly shed light on the neural correlates of the self. While this line of inquiry is promising, its results must be interpreted with caution. First, neural correlates of ego dissolution might reveal the necessary neurophysiological conditions for the maintenance of the sense of self, but it is more doubtful that this method can reveal its minimally sufficient conditions. Second, it is necessary to define the relevant notion of self at play in the phenomenon of DIED. This article suggests that DIED consists in the disruption of subpersonal processes underlying the \"minimal\" or \"embodied\" self, i.e., the basic experience of being a self rooted in multimodal integration of self-related stimuli. This hypothesis is consistent with Bayesian models of phenomenal selfhood, according to which the subjective structure of conscious experience ultimately results from the optimization of predictions in perception and action. Finally, it is argued that DIED is also of particular interest for philosophy of mind. On the one hand, it challenges theories according to which consciousness always involves self-awareness. On the other hand, it suggests that ordinary conscious experience might involve a minimal kind of self-awareness rooted in multisensory processing, which is what appears to fade away during DIED.

Studying transitions in and out of the altered state of consciousness caused by intravenous (IV) N,N-Dimethyltryptamine (DMT - a fast-acting tryptamine psychedelic) offers a safe and powerful means of advancing knowledge on the neurobiology of conscious states. Here we sought to investigate the effects of IV DMT on the power spectrum and signal diversity of human brain activity (6 female, 7 male) recorded via multivariate EEG, and plot relationships between subjective experience, brain activity and drug plasma concentrations across time. Compared with placebo, DMT markedly reduced oscillatory power in the alpha and beta bands and robustly increased spontaneous signal diversity. Time-referenced and neurophenomenological analyses revealed close relationships between changes in various aspects of subjective experience and changes in brain activity. Importantly, the emergence of oscillatory activity within the delta and theta frequency bands was found to correlate with the peak of the experience - particularly its eyes-closed visual component. These findings highlight marked changes in oscillatory activity and signal diversity with DMT that parallel broad and specific components of the subjective experience, thus advancing our understanding of the neurobiological underpinnings of immersive states of consciousness.

5-Methoxy-N,N-dimethyltryptamine (5-MeO-DMT) is a naturally occurring psychedelic tryptamine. Plants containing 5-MeO-DMT have been used throughout history, and in recent years both synthetic and toad-derived 5-MeO-DMT use is being increasingly reported in naturalistic settings as well as clinical research. However, its subjective effects are not well characterised, and no qualitative research studies have been published to date. In this study, 32 psychedelic-naïve healthy participants from a double-blind, randomised, placebo-controlled, phase 1 trial of the escalating doses of a proprietary formulation of intranasal 5-MeO-DMT (BPL-003) were interviewed using the microphenomenology method shortly after dosing sessions. Microphenomenology is a qualitative research method well-suited to elucidating how subjective effects of this short-acting psychedelic unfold over time. Detailed qualitative and quantitative analysis of interview transcripts revealed a generic time-course of subjective effects, with rapid onset peaking at 8–15 min and gradual return to baseline over 45–60 min. The overall intensity of effects increased with dose and the doses tested were generally well tolerated. 5-MeO-DMT has a distinctive profile of subjective effects relative to published reports of other psychedelics, with a short duration of action, relative lack of visual effects, strong emotional or bodily experiences and the potential to elicit therapeutically relevant content, such as emotional breakthroughs and personal insights. These findings inform therapeutic applications, participant preparation, and future research on 5-MeO-DMT.

This thesis investigates the relationship between consciousness and self-consciousness. I consider two broad claims about this relationship: a constitutive claim, according to which all conscious experiences constitutively involve self-consciousness; and a typicalist claim, according to which ordinary conscious experiences contingently involve self-consciousness. Both of these claims call for elucidation of the relevant notions of consciousness and self-consciousness. In the first part of the thesis (‘The Myth of Constitutive Self-Consciousness’), I critically examine the constitutive claim. I start by offering an elucidatory account of consciousness, and outlining a number of foundational claims that plausibly follow from it. I subsequently distinguish between two concepts of self-consciousness: consciousness of one’s experience, and consciousness of oneself (as oneself). Each of these concepts yields a distinct variant of the constitutive claim. In turn, each resulting variant of the constitutive claim can be interpreted in two ways: on a ‘minimal’ or deflationary reading, they fall within the scope of foundational claims about consciousness, while on a ‘strong’ or inflationary reading, they point to determinate aspects of phenomenology that are not acknowledged by the foundational claims as being aspects of all conscious mental states. I argue that the deflationary readings of either variant of the constitutive claim are plausible and illuminating, but would ideally be formulated without using a term as polysemous as ‘self-consciousness’; by contrast, the inflationary readings of either variant are not adequately supported. In the second part of the thesis (‘Self-Consciousness in the Real World’), I focus on the second concept of self-consciousness, or consciousness of oneself as oneself. Drawing upon empirical evidence, I defend a pluralist account of self-consciousness so construed, according to which there are several ways in which one can be conscious of oneself as oneself – through conscious thoughts, bodily experiences and perceptual experiences – that make distinct determinate contributions to one’s phenomenology. This pluralist account provides us with the resources to vindicate the typicalist claim according to which consciousness of oneself as oneself – a sense of self – is pervasive in ordinary conscious experiences, as a matter of contingent empirical fact. It also provides us with the resources to assess the possibility that a subject might be conscious without being conscious of herself as herself in any way.

This chapter critically examines the potential contributions of modern language models to theoretical linguistics. Despite their focus on engineering goals, these models' ability to acquire sophisticated linguistic knowledge from mere exposure to data warrants a careful reassessment of their relevance to linguistic theory. I review a growing body of empirical evidence suggesting that language models can learn hierarchical syntactic structure and exhibit sensitivity to various linguistic phenomena, even when trained on developmentally plausible amounts of data. While the competence/performance distinction has been invoked to dismiss the relevance of such models to linguistic theory, I argue that this assessment may be premature. By carefully controlling learning conditions and making use of causal intervention methods, experiments with language models can potentially constrain hypotheses about language acquisition and competence. I conclude that closer collaboration between theoretical linguists and computational researchers could yield valuable insights, particularly in advancing debates about linguistic nativism.

Studying transitions in and out of the altered state of consciousness caused by intravenous (IV) N,N- Dimethyltryptamine (DMT - a fast-acting tryptamine psychedelic) offers a safe and powerful means of advancing knowledge on the neurobiology of conscious states. Here we sought to investigate the effects of IV DMT on the power spectrum and signal diversity of human brain activity (6 female, 7 male) recorded via multivariate EEG, and plot relationships between subjective experience, brain activity and drug plasma concentrations across time. Compared with placebo, DMT markedly reduced oscillatory power in the alpha and beta bands and robustly increased spontaneous signal diversity. Time-referenced analyses revealed close relationships between changes in various aspects of subjective experience and changes in brain activity. Importantly, the emergence of oscillatory activity within the delta and theta frequency bands was found to correlate with the peak of the experience, and particularly its eyes-closed visual component. These findings highlight marked changes in oscillatory activity and signal diversity with DMT that parallel broad and specific components of the relevant subjective experience and thus further our understanding of the neurobiological underpinnings of immersive states of consciousness.

Deep learning has enabled major advances across most areas of artificial intelligence research. This remarkable progress extends beyond mere engineering achievements and holds significant relevance for the philosophy of cognitive science. Deep neural networks have made significant strides in overcoming the limitations of older connectionist models that once occupied the centre stage of philosophical debates about cognition. This development is directly relevant to long-standing theoretical debates in the philosophy of cognitive science. Furthermore, ongoing methodological challenges related to the comparative evaluation of deep neural networks stand to benefit greatly from interdisciplinary collaboration with philosophy and cognitive science. The time is ripe for philosophers to explore foundational issues related to deep learning and cognition; this perspective paper surveys key areas where their contributions can be especially fruitful.