Human beings and artificial systems are already interacting socially in countless sectors of society, and the trend is to become even more -pronounced in the future, reaching broad and strategic social spheres of society, enhancing industry, equivocally causing crises and disruptions, in all orders of things. If, on the one hand, humans, -while interacting with other humans, observe an infinity of rules and codes of social conduct that are complex and intrinsic to culture in the relationships of co-presence; and if, on the other hand, machines and systems of machines endowed with the artificial intelligence operate systematically among themselves, governed by other types of codes and rules, such as the algorithmic and the cybernetic-informational, the pressing question is: how will the social structuring between human intellect and artificial intelligences take place in matters of social exchange? Responsibility? Or even, in case of crisis and accidents, who should be held accountable?
All this becomes even more urgent if we take into account the possibility already announced by specialists in the creation of superintelligences or, more simply, a GAI (General Artificial Intelligence) capable of equaling or surpassing the human. This type of intelligence, although hypothetical, points towards a context of profound social restructuring, a reordering of production chains, but also a resignification of the ontological status of the living being. Covering questions about what it means to be a human being or a machine, and it is this difference between the two, which diminishes every day, which lays the foundations of all this problematization of minds and machines.
The fact is that organic and inorganic systems are already related and structured in everyday social life, to a greater or lesser degree of intelligent reciprocity Thus, it is already possible to perceive some axiological-based structural problems in these new relationships, and many professionals have to deal with them on a day-to-day basis, as is the case, for example, of law enforcement officials. The consequences are also felt in the workplace since artificial systems replace human beings in jobs in various sectors, and some specialists even predict technological unemployment. Sex robots and robot brothels are also now a reality and have been sparking heated debates, not just of philosophical and sociological schools of thought, but moral and legal as well.
Subliminally to all this problem of Artificial Intelligence (AI) and supposedly intelligent machines is the recalcitrant question of the hard problem of consciousness, which strong AI tries at all costs to solve, still without success. In summary, and in terms of logical reasoning, the problem is that; (i) we still do not have robots or systems capable of weighing qualitative aspects of real situations in everyday life, simply because we do not have robots or systems with intelligence levels similar to that of human beings. And even if we had super-powerful and super-intelligent robots, (ii) there is still no known form of objective reductionism of the phenomenon of human biological consciousness (neither that of oneself nor that of others). Consciousness being an absolutely subjective phenomenon, and necessarily only accessible by a first-person approach, and that cannot be measured or experienced by others. This necessarily leads us to the following largely conclusive situation: (iii) if we cannot reduce the phenomenon of consciousness, as neither do we know how to represent it in any known formal language, nor can we for the moment imitate, reproduce or even simulate such phenomenon computationally, and this would make artificial consciousness unfeasible.
Although there is still a huge gulf between biological and artificial intelligence, the depth of that gulf and the distance between the margins tend to progressively narrow. In-depth reflection on these issues requires transdisciplinary, and multidisciplinary approaches, and this will be the focus of attention in this conference.