MIT study - Our brains can accumulate cognitive debt by using AI for writing tasks

I pass on the abstract of a multiauthor work from MIT. Undergrads, EEG caps on, wrote three 20-minute essays. Those who leaned on GPT-4o showed weaker alpha-beta coupling, produced eerily similar prose, and later failed to quote their own sentences. The next MindBlog post relays a commentary on and critique of this work. 

With today's wide adoption of LLM products like ChatGPT from OpenAI, humans and
businesses engage and use LLMs on a daily basis. Like any other tool, it carries its own set of
advantages and limitations. This study focuses on finding out the cognitive cost of using an LLM
in the educational context of writing an essay.

We assigned participants to three groups: LLM group, Search Engine group, Brain-only group,
where each participant used a designated tool (or no tool in the latter) to write an essay. We
conducted 3 sessions with the same group assignment for each participant. In the 4th session
we asked LLM group participants to use no tools (we refer to them as LLM-to-Brain), and the
Brain-only group participants were asked to use LLM (Brain-to-LLM). We recruited a total of 54
participants for Sessions 1, 2, 3, and 18 participants among them completed session 4.

We used electroencephalography (EEG) to record participants' brain activity in order to assess
their cognitive engagement and cognitive load, and to gain a deeper understanding of neural
activations during the essay writing task. We performed NLP analysis, and we interviewed each
participant after each session. We performed scoring with the help from the human teachers
and an AI judge (a specially built AI agent).

We discovered a consistent homogeneity across the Named Entities Recognition (NERs),
n-grams, ontology of topics within each group. EEG analysis presented robust evidence that
LLM, Search Engine and Brain-only groups had significantly different neural connectivity
patterns, reflecting divergent cognitive strategies. Brain connectivity systematically scaled down
with the amount of external support: the Brain‑only group exhibited the strongest, widest‑ranging
networks, Search Engine group showed intermediate engagement, and LLM assistance elicited
the weakest overall coupling. In session 4, LLM-to-Brain participants showed weaker neural
connectivity and under-engagement of alpha and beta networks; and the Brain-to-LLM
participants demonstrated higher memory recall, and re‑engagement of widespread
occipito-parietal and prefrontal nodes, likely supporting the visual processing, similar to the one
frequently perceived in the Search Engine group. The reported ownership of LLM group's
essays in the interviews was low. The Search Engine group had strong ownership, but lesser
than the Brain-only group. The LLM group also fell behind in their ability to quote from the
essays they wrote just minutes prior.

As the educational impact of LLM use only begins to settle with the general population, in this
study we demonstrate the pressing matter of a likely decrease in learning skills based on the
results of our study. The use of LLM had a measurable impact on participants, and while the
benefits were initially apparent, as we demonstrated over the course of 4 months, the LLM
group's participants performed worse than their counterparts in the Brain-only group at all levels:
neural, linguistic, scoring.

We hope this study serves as a preliminary guide to understanding the cognitive and practical
impacts of AI on learning environments. 

Oliver Sacks - The Machine Stops

 

A slightly edited MindBlog post from 2019 worth another read:

I want to point to a wonderful short essay written by Oliver Sacks before his death from cancer, in which he notes the parallels between the modern world he sees around him and E.M.Forster's prescient classic 1909 short story "The Machine Stops," in which Forster imagined a future in which humans lived in separate cells, communicating only by audio and visual devices (much like today the patrons of a bar at happy hour are more likely to looking at their cells phones than chatting with each other.) A few clips:

I cannot get used to seeing myriads of people in the street peering into little boxes or holding them in front of their faces, walking blithely in the path of moving traffic, totally out of touch with their surroundings. I am most alarmed by such distraction and inattention when I see young parents staring at their cell phones and ignoring their own babies as they walk or wheel them along. Such children, unable to attract their parents’ attention, must feel neglected, and they will surely show the effects of this in the years to come.

I am confronted every day with the complete disappearance of the old civilities. Social life, street life, and attention to people and things around one have largely disappeared, at least in big cities, where a majority of the population is now glued almost without pause to phones or other devices—jabbering, texting, playing games, turning more and more to virtual reality of every sort.

I worry more about the subtle, pervasive draining out of meaning, of intimate contact, from our society and our culture. When I was eighteen, I read Hume for the first time, and I was horrified by the vision he expressed in his eighteenth-century work “A Treatise of Human Nature,” in which he wrote that mankind is “nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement.” As a neurologist, I have seen many patients rendered amnesic by destruction of the memory systems in their brains, and I cannot help feeling that these people, having lost any sense of a past or a future and being caught in a flutter of ephemeral, ever-changing sensations, have in some way been reduced from human beings to Humean ones.

I have only to venture into the streets of my own neighborhood, the West Village, to see such Humean casualties by the thousand: younger people, for the most part, who have grown up in our social-media era, have no personal memory of how things were before, and no immunity to the seductions of digital life. What we are seeing—and bringing on ourselves—resembles a neurological catastrophe on a gigantic scale.

I see science, with its depth of thought, its palpable achievements and potentials, as equally important; and science, good science, is flourishing as never before, though it moves cautiously and slowly, its insights checked by continual self-testing and experimentation. I revere good writing and art and music, but it seems to me that only science, aided by human decency, common sense, farsightedness, and concern for the unfortunate and the poor, offers the world any hope in its present morass. This idea is explicit in Pope Francis’s encyclical and may be practiced not only with vast, centralized technologies but by workers, artisans, and farmers in the villages of the world. Between us, we can surely pull the world through its present crises and lead the way to a happier time ahead. As I face my own impending departure from the world, I have to believe in this—that mankind and our planet will survive, that life will continue, and that this will not be our final hour.