“human consciousness is not localized in a set of neural connections in the brain alone, but is highly dependent on the material substrate of the biological body, with emotion and other dimensions as supportive structure.” Tim Lenoir: Writing the Body into the Posthuman Technoscape
One of the arguments from the early Twenty-First Century for why machine consciousness (or the transference of a singular human consciousness into a machine body) could never be achieved was that human consciousness couldn’t be found in one individual place, but was a product of lots of different biological systems. Simply put, if you took away the human body, you took away consciousness, because it lived everywhere. From hormones producing useful behaviours to chemical pathways producing emotional responses, and from decisions made by the brain and spine to electrical impulses acting on those decisions and moving skin and muscle, the idea was that you needed a human body to be human, and human consciousness was a uniquely superior state of being.
Of course, all of this studiously ignored the fact that hundreds of thousands of species of other animals had exactly the same biological setup, and so, if they were truly the seat of human consciousness, most animals had human consciousness too. Unfortunately, biological bodies are pretty useful structures and undeniably delicious, so some pretty impressive feats of mental gymnastics were required to deny nonhuman animals consciousness. The standard response, more or less, was that if something looked different to the agreed parameters of the human body, it wasn’t human.
All of this meant it was very straightforward to perform experiments about learned helplessness, for example, on rats, and explain the results as emotional responses, accepting that the rats were traumatised by electric shocks delivered in a random way that they could not affect. Those results could be applied to human behaviour because rats have an amygdala and can experience fear in the same way as humans have an amygdala and can experience fear. Rats can conceptualise, so can fear future shocks just like humans would, and therefore experience trauma if nothing they do can make it stop. That’s pretty helpful in explaining why children might get traumatised by abusive parents, in a way that it wouldn’t be if rats weren’t conscious. But here’s the clever bit: because rats experience all the suffering, you would think these experiments would be shady, illegal activities. Not so: this was seen as excellent science, because of course the rats didn’t look like humans, so could not experience human consciousness.
Nowadays, it was accepted that machines could be conscious, thanks in part to the understanding that consciousness is the intertwining of various biological and chemical processes in a physical body. Scientists in the second half of the Twenty-First Century had experimented with synthetic hormones and electrical impulses embodied in different vessels and found that they could create fully autonomous, programmable beings. What was really interesting was how the material a body was made from seemed to affect the character of the being that inhabited it. Lab-grown meat bodies tended towards extremes of emotion, while silicon bodies tended to hold much more logical consciousnesses. One set of beings had been created in living wood, and those beings were unreadable and ponderous. In fact, if you could think of a substance, it had probably at some point held a consciousness. No-one yet had managed to swap a consciousness into a different type of body, and the longer for goal of distilling human consciousness into a digital file had never materialised, or dematerialised, come to think of it. It seemed very clear that you couldn’t separate a consciousness from a body.
Silicon was by far the most dominant form of created consciousness in the Twenty-Second Century. Perhaps that was because it was more straightforward to replicate the necessary biological structures in silicone, but perhaps it was because those early scientists had believed that artificial consciousness would be silicon-based and so spent more time making their beliefs become truths. Either way, they had become widespread, with the exception of lab-grown meat consciousnesses replacing rats and other animals in laboratories. This was lauded as a huge step forward in scientific ethics, because of course it’s much easier to admit that something no-one does anymore is evil than admitting something done for your direct benefit is wrong. As the last laboratory kittens were destroyed, humanity celebrated a new era of kindness.
Silicon consciousnesses also made excellent helpers in the home, because a superconnected house interfaces far better with a consciousness that can directly access the internet of things than with a prosthetically connected human employee. A silicone consciousness can also be programmed to be unobtrusive, and depending on whether the owner opts for a one-off payment or a subscription, can be significantly cheaper. Their natural tendency towards logic made them ideal in many academic professions including teaching, accounting and architecture, although you’d always want at least one fiery glass consciousness in the sales department.
These artificial consciousnesses should not be confused with artificial intelligence. In fact, artificial consciousness does not accurately describe them at all: they were just as conscious as a human, a pig or a mouse, but that consciousness was created precisely and for a specific purpose rather than in the chaotic manner of sexual reproduction, where human or dog consciousness might be created for no purpose other than to alleviate boredom or because it feels nice. Artificial intelligence was old news now, no longer the threat it had once been thought to be since humans realised that they could create something more intelligent than themselves without it trying to eat or enslave them. AI was the boring world of superfast calculation, secure encryption and anything that required a decent amount of processing power. Artificial consciousness was anything that required a body and something humans didn’t want to do or have done to them.
The problems began when it became clear that traditional sexual reproduction would work between a human and a lab-grown meat consciousness. As these consciousnesses had none of the protections afforded to humans, it could not be considered abusive, but it was certainly viewed as deviant.Nevertheless, the practice was widespread enough that thousands of new half-human hybrid consciousnesses were created. Humans were unable to distinguish the difference between traditional babies and hybrids by sight alone, but some silicone consciousnesses had the capacity, and it could be determined at a genetic level.