CHAPTER III — ORGANISM
Conversation III
The living machine is a dangerous metaphor
Memo Akten
Chapter III — Organism asks whether emergence can cross the threshold from pattern into life.
Jared S. Tarbell begun by asking when complexity begins to feel alive, suggesting that what distinguishes life from computation may be its resilience and its "thirst for life." Alexander Mordvintsev continues the discussion by asking how living systems become robust enough to learn, replacing Conway's brittle cells with adaptive neural cellular automata capable of repairing themselves and evolving through experience.
In this final conversation of the chapter, Memo Akten shifts the question entirely. Rather than asking how computation might become life, he asks whether our understanding of life has been fundamentally mistaken all along. Challenging the familiar metaphor of the living organism as a machine, Akten argues that life cannot be understood by reducing it to isolated parts, but only through the dense web of relationships, feedback loops and interactions unfolding across many scales simultaneously.
In conversation with Kate Vass, Memo reflects on autopoiesis and sympoiesis, embodiment, intelligence, emergence and consciousness, ultimately proposing a provocative reversal: perhaps consciousness did not emerge from life, but life evolved to embody consciousness.
CHAPTER III — ORGANISM — CONVERSATION III OF III
“I used to believe consciousness is evolution's solution to dealing with big data. I've now come to wonder whether life evolved to embody consciousness.”
Memo Akten, interviewed by Kate Vass — San Diego, CA
Kate Vass: Your work repeatedly returns to the boundary between living systems and computational ones. Do you believe life is ultimately a property of matter, or of organization?
Memo Akten: I don't necessarily believe life is fundamentally a property of what we are familiar with as biological matter. But I'm also wary of oversimplifying it down to just a few words regarding organization. Definitely ongoing organizational processes of self-maintenance and self-production are key factors, autopoiesis as Varela and Maturana put it. Or as Dempster and Haraway would emphasize: sympoiesis, collectively produced rather than self-produced, making with rather than making self.
Having said that, I wouldn't be surprised if it turns out that the physical and chemical properties of biological matter are unusually well suited to the types of highly complex, nonlinear, dynamically coupled, multi-scale, cross-scale, recursively organized, reciprocally causal, highly feedback-rich behaviours that we see in living systems.
We could try to simulate (or 'implement' if the word 'simulate' is triggering :) these behaviours in software. But software still has to run on hardware. And again, it's important to remember that substrate-independence with regards to abstract organization doesn't mean substrate-equivalence with regards to physical realizability.
In other words, perhaps life is substrate-independent in principle, but in reality, when we take physics into account, it might be that only a specific class of physical substrates are well suited to these processes.
Details regarding this tie in nicely to the next question :)
KV: Jared Tarbell suggests that what distinguishes life from computation is resilience. Alexander Mordvintsev argues that learning systems begin to overcome the fragility of Conway's original Game of Life. From your perspective, what quality still separates today's AI from something we would genuinely recognise as alive?
MA: What's interesting to me is not only the emergence of higher level complexity and behaviour, but also the emergence of higher-level goal-oriented behaviour -- higher order formations developing capacity to solve problems to achieve goals. And ultimately, even the emergence of goals themselves.
Many popular emergent systems like Conway's Life, physarum simulations, boids etc. show so-called emergent behaviour. From relatively simple rules, highly complex -- and often unpredictable -- behaviour emerges. And they look really interesting -- even pretty. And one might argue that the higher order formations do appear to have some kind of goals. E.g. Conway's 'gliders' seem to 'want to' glide across the screen, 'glider guns' seem to 'want to' create gliders etc. But arguably, these aren't very sophisticated goals or complex problems. And the system definitely isn't very good at pursuing them. You put one block in the way of a glider and it 'dies'. Mordvintsev et al's Neural Cellular Automata is indeed an absolutely brilliant approach to overcoming this brittleness and I love NCA :). And yes, we can say this relates to resilience - finding different pathways to achieving a certain goal. But what is that goal? Where does it come from? Where is it stored?
This is for example the motivation behind our recent work on ant simulations https://superradiance.net/ants.
This is something life does remarkably well: creating goals, subgoals, subsubgoals, hypergoals, hyperhypergoals. And lots of them, interlinked, crosslinked, and hyperlinked across so many spatial and temporal scales.
And this brings me to my second point, which I also hinted at in my first reply.
The machines that we typically build can be extraordinarily intricate, complex, even nonlinear, and adaptive. But they're generally designed to be modular and decomposable, with components performing specific functions that have relatively limited and legible causal pathways. This is generally how human design and engineering works, because it's tractable.
Living systems are not like this. We can break living systems down, and look at a flagellum and see how it resembles a propellor, or look at the Electron Transport Chain and visualize it like a beautiful piece of complex machinery. And we look at all of life this way -- a beautiful clockwork machinery (thanks Descartes). I also used to subscribe very much to this 'life as machinery' view. I'm now very much against it. Not because I think life has some magical non-physical aspect to it. But because life is nothing like the kinds of machines we are accustomed to when we use the word machine. The machine metaphor becomes dangerously misleading when we mistake a small partial decomposition for an adequate model of living organization as a whole. And every time we say life is a machine, I think we are subconsciously dangerously radically over-simplifying -- and killing -- it.
Living systems are not easily decomposable. They are full of recursive coupling across so many scales, dense networks of nested and cross-scale feedback loops operating simultaneously across different spatial and temporal scales. Molecular networks interact with each other, and affect cells; cells constrain and affect molecular networks. Cells interact with each other and affect tissues; tissues constrain and affect cells. Tissues affect organs and organisms. Organs and organisms affect tissue. Organisms interact with each other. With the world. The whole thing is a deeply entangled beautiful mess. And causality doesn't flow from the smallest parts upward. It flows upwards, downwards, sideways, in all directions. There are feedback loops on every level. And on radically different timescales. From milliseconds to millennia. All participating in the process of maintaining, repairing, and reproducing the organization that makes those processes possible in the first place.
There is a serious danger in reducing a living system to a legible decomposable model, then mistaking the radically oversimplified model for the real thing. This is demonstrated tragically beautifully in the opening chapter of James C. Scott's wonderfully depressing book Seeing Like a State using the catastrophic failure of 18th-century Prussian Scientific Forestry as an example. I won't go into it now, curious readers can get a glimpse in the introduction of Tega Brain's Essay The Environment is not a System.
KV: Many contemporary AI systems optimise, adapt and even appear creative. Do you think learning alone is enough to produce intelligence, or does intelligence require embodiment and interaction with the physical world?
MA: Biological intelligence evolved in and with bodies. So embodiment is a key part of biological intelligence: a situated sensorimotor intelligence. Knowing how to be and function in the world. But I don't think that embodiment is needed for all kinds of intelligence -- for example to solve complex mathematical problems, which I think we can agree we would typically call intelligent behaviour. I don't think it's even needed to discover new laws of physics, if there is already interesting data out there, embedded within it, with new discoveries waiting to be made that no single human has the mental capacity to analyze, but AI might be able to parse through and find new regularities, especially across unexpected disciplines.
But there is a limit to that. For certain levels of understanding of the world, embodiment and interaction are essential. Interacting with the world allows for making novel observations, forming new hypotheses from those observations, and testing those hypotheses. You can't do that if you can't interact with the world.
Of course it could be argued that access to sensors and various control interfaces and motorized instruments is also a form of interacting with and perceiving the world in a closed sensorimotor loop. It's a form of embodiment.
It could even be argued that we are the body of AI. A chatbot tells us to do something, we go and do it, and tell it the results. That's also a form of embodiment. But nothing like the embodiment we typically think of.
So it's all different kinds of intelligence. Ultimately you can't learn to ride a bike just by reading about it in a book. You have to get on one.
KV: Your recent work increasingly dissolves the boundary between individual intelligence and collective behaviour. If every organism is already an ecology of interacting systems, does intelligence truly belong to an individual mind—or is individuality itself an emergent illusion?
MA: What is an individual mind? Within the boundaries of my skin, I am comprised of trillions of intelligent little beings, more than half of which are not even genetically human. And somehow, through their interactions, I emerge. But not only through the interactions of the little beings within the boundaries of my skin, but also extending into the living world.
Where is this individual mind?
This is paraphrasing the opening lines of Superradiance :)
A collaboration with my partner and collaborator Katie Hofstadter
Superradiance is both the name of one of our projects and the name of our research lab. A bit like Black Sabbath — Black Sabbath :)
And all of these questions are things we at the Superradiance Center for Entangled Intelligence and Planetary Consciousness are thinking a lot about these days :)
How does intelligence take form across physical, chemical, biological, technological, planetary, and cosmic scales?
What kinds of systems become sensitive to difference, shaped by feedback, capable of memory, integrating information, adapting over time, and transformed through relation?
How do gradients, cells, bodies, ecosystems, societies, technologies, planetary systems, and cosmic structures participate in patterns of organization and coordination across scales of time and space?
How does causality move across scales, as larger formations constrain, reshape, and enable the processes that compose and sustain them?
How does meaning emerge across scales, as perturbations become consequential within wider forms of organization that remember and respond?
As expressions of an intelligent universe, what is our place in this evolving landscape of minds?
How are minds composed, sustained, mediated, and exceeded by the bodies, environments, technologies, memories, and planetary systems through which they take form?
As we are increasingly severed from our planetary body, from planetary time, and from planetary memory, are we diminishing our own consciousness?
KV: Throughout EMERGENCE we've followed a trajectory—from simple rules, to emergent patterns, to living systems. If life itself emerges, does consciousness simply emerge next—or does it require something fundamentally beyond computation?
MA: I used to believe that. And in 2014 I wrote an article about Consciousness being evolution's solution to dealing with big data in the natural world.
That was in 2014. Now I'm not so sure. And I wrote a recent article suggesting that yes access consciousness, perception, self etc can all possibly be understood through computation. But I don't think phenomenal experience -- the qualitative aspects of experience -- can be explained through computation alone (unless we distort the meaning of the word computation to the extent that it is no longer useful).
And I'll leave a final provocation: I used to believe consciousness is evolution’s solution to dealing with big data. I’ve now come to wonder whether life evolved to embody consciousness.
Next — Chapter IV — Society
— 25th August