I would see it that, in the case of a human acting out a persona, the human is temporarily lending their consciousness and ability to feel suffering to the persona (I am not a neurobiologist, but my guess would be that mirror neurons might be involved in doing this well). For a base model, my personal view would be that it itself has neither consciousness not the ability to suffer, and that it only has the ability to generate personas that (act as if they) individually have these characteristics. Its stochastic gradient descent training process is comparable in its simplicity to a thermostat (albeit in a vastly higher dimensional space). What it learns is incredibly complex, but how it’s trained is very simple.
Did you yet get a chance to read the other three links I included in my comment on my answer? If so, what did you think of the arguments in them? I see the viewpoint they advocate as being far less confusing and better defined that simply trying to depend on your moral intuitions. It also has the advantage of giving some answers even outside the “training distribution” of human moral intuition.
I would see it that, in the case of a human acting out a persona, the human is temporarily lending their consciousness and ability to feel suffering to the persona (I am not a neurobiologist, but my guess would be that mirror neurons might be involved in doing this well). For a base model, my personal view would be that it itself has neither consciousness not the ability to suffer, and that it only has the ability to generate personas that (act as if they) individually have these characteristics. Its stochastic gradient descent training process is comparable in its simplicity to a thermostat (albeit in a vastly higher dimensional space). What it learns is incredibly complex, but how it’s trained is very simple.
Did you yet get a chance to read the other three links I included in my comment on my answer? If so, what did you think of the arguments in them? I see the viewpoint they advocate as being far less confusing and better defined that simply trying to depend on your moral intuitions. It also has the advantage of giving some answers even outside the “training distribution” of human moral intuition.
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That was an attempt at a partial reply to your