Does ChatGPT Have a Mind?
Simon Goldstein, Benjamin A. Levinstein
TL;DR
Does ChatGPT Have a Mind? investigates whether LLMs exhibit folk psychology by separating internal representations from dispositions to act. The authors argue that LLMs demonstrate robust internal representations that satisfy multiple naturalistic theories of mental content, supported by interpretability probes, causal interventions, and world-model considerations, while robust, stable action dispositions remain inconclusive. They counter major skeptical challenges—sensory grounding, stochastic parrots, and memorization—through nuanced analyses, including multimodal extensions and evidence of emergent capabilities. The work concludes that mind-like properties in LLMs are plausible but not settled, with strong internal representations yet open questions about stable goal-directed behavior and moral status implications.
Abstract
This paper examines the question of whether Large Language Models (LLMs) like ChatGPT possess minds, focusing specifically on whether they have a genuine folk psychology encompassing beliefs, desires, and intentions. We approach this question by investigating two key aspects: internal representations and dispositions to act. First, we survey various philosophical theories of representation, including informational, causal, structural, and teleosemantic accounts, arguing that LLMs satisfy key conditions proposed by each. We draw on recent interpretability research in machine learning to support these claims. Second, we explore whether LLMs exhibit robust dispositions to perform actions, a necessary component of folk psychology. We consider two prominent philosophical traditions, interpretationism and representationalism, to assess LLM action dispositions. While we find evidence suggesting LLMs may satisfy some criteria for having a mind, particularly in game-theoretic environments, we conclude that the data remains inconclusive. Additionally, we reply to several skeptical challenges to LLM folk psychology, including issues of sensory grounding, the "stochastic parrots" argument, and concerns about memorization. Our paper has three main upshots. First, LLMs do have robust internal representations. Second, there is an open question to answer about whether LLMs have robust action dispositions. Third, existing skeptical challenges to LLM representation do not survive philosophical scrutiny.
