scholarly journals Deep learning and the Global Workspace Theory

Author(s):  
Rufin VanRullen ◽  
Ryota Kanai
2012 ◽  
Vol 1 ◽  
pp. 32-43 ◽  
Author(s):  
Stan Franklin ◽  
Steve Strain ◽  
Javier Snaider ◽  
Ryan McCall ◽  
Usef Faghihi

2021 ◽  
Vol 08 (01) ◽  
pp. 113-145
Author(s):  
Zachariah A. Neemeh ◽  
Christian Kronsted ◽  
Sean Kugele ◽  
Stan Franklin

A body schema is an agent’s model of its own body that enables it to act on affordances in the environment. This paper presents a body schema system for the Learning Intelligent Decision Agent (LIDA) cognitive architecture. LIDA is a conceptual and computational implementation of Global Workspace Theory, also integrating other theories from neuroscience and psychology. This paper contends that the ‘body schema’ should be split into three separate functions based on the functional role of consciousness in Global Workspace Theory. There is (1) an online model of the agent’s effectors and effector variables (Current Body Schema), (2) a long-term, recognitional storage of embodied capacities for action and affordances (Habitual Body Schema), and (3) “dorsal” stream information feeding directly from early perception to sensorimotor processes (Online Body Schema). This paper then discusses how the LIDA model of the body schema explains several experiments in psychology and ethology.


2013 ◽  
Author(s):  
Ryan Scott ◽  
Jason Samaha ◽  
Ron Chrisley ◽  
Zoltan Dienes

2019 ◽  
pp. 140-164
Author(s):  
Peter Carruthers

This chapter argues that if a global workspace theory of phenomenal consciousness is correct, and is fully reductive in nature, then we should stop asking questions about consciousness in nonhuman animals. But this is not because those questions are too hard to answer, but because there are no substantive facts to discover. The argument in support of this conclusion turns on the idea that while global broadcasting is all-or-nothing in the human mind, it is framed in terms that imply gradations across species. Yet our concept of phenomenal consciousness doesn’t permit mental states to be to some degree conscious. Moreover, the first-person concepts that give rise to the problem of consciousness cannot intelligibly be projected into minds significantly different from our own.


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