One of the futuristic ways to achieve immortality may be to consider the prospect of ‘mind-uploading’, that is, the transfer of the mind’s information to a machine. Hence, even if the organic brain dies, the mind could continue to exist once it is uploaded in a silicon-based machine.
Some scientists think that even if it were not possible to indefinitely suspend the body’s death, it would at least be possible to emulate the brain with artificial intelligence (Kurzweil, 1993; Moravec, 2003).
Two crucial philosophical issues are raised by this prospect. First, the field of philosophy of artificial intelligence raises the question: could a machine ever really be conscious? Philosophers who adhere to a functionalist understanding of the mind would agree; but other philosophers would not (Consider Searle’s Chinese Room Argument in Searle, 1998).
Even if we were to claim that a machine could in fact be conscious, the technological prospect of mind uploading raises a second philosophical issue: would an emulation of the brain preserve personal identity? If we adhere to a soul or body criterion of personal identity, we should answer negatively. If we adhere to a psychological criterion of personal identity, then we should answer affirmatively, for the artificial brain would indeed be psychologically continuous with the original person.
Some scientists think that even if it were not possible to indefinitely suspend the body’s death, it would at least be possible to emulate the brain with artificial intelligence (Kurzweil, 1993; Moravec, 2003).
Two crucial philosophical issues are raised by this prospect. First, the field of philosophy of artificial intelligence raises the question: could a machine ever really be conscious? Philosophers who adhere to a functionalist understanding of the mind would agree; but other philosophers would not (Consider Searle’s Chinese Room Argument in Searle, 1998).
Even if we were to claim that a machine could in fact be conscious, the technological prospect of mind uploading raises a second philosophical issue: would an emulation of the brain preserve personal identity? If we adhere to a soul or body criterion of personal identity, we should answer negatively. If we adhere to a psychological criterion of personal identity, then we should answer affirmatively, for the artificial brain would indeed be psychologically continuous with the original person.
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