zlacker

I didn’t read it as being a religious take. They appear to be referring more to embodiment (edit: alternatively, online/continual learning) which these models do not posses. When we start persisting recurrent states beyond the current session we might be able to consider that limited embodiment. Even still the models will have no direct experience interacting with the subjects of their conservations. Its all second hand from the training data.

>>soraki+(OP)
Your own experience is also second hand, so what is left is the temporal factor (you experience and learn continuously and with a small feedback loop). I do not see how it can be the case that there is some sort of cutoff where the feedback loop is fast enough that something is "truly" there. This is a nebulous argument that I do not see ending when we actually get to human-equivalent learning response times, because the box is not bounded and is fundamentally based on human exceptionalism. I will admit I may be biased because of the conversations I've had on the subject in the past.

>>krageo+q5
Second hand may not have been the best phrasing on my part, I admit. What I mean is that the model only has textual knowledge in its dataset to infer what “basketball” means. It’s never seen/heard a game, even if through someone else’s eyes/ears. It has never held and felt a basketball. Even visual language models today only get a single photo right now. It's an open question how much that matters and if the model can convey that experience entirely through language.

There are entire bodies of literature addressing things the current generation of available LLMs are missing: online and continual learning, retrieval from short-term memory, the experience from watching all YouTube videos, etc.

I agree that human exceptionalism and vitalism are common in these discussions but we can still discuss model deficiencies from a research and application point of view without assuming a religious argument.