Reflections on The Predictive Self.

I pass on another interaction with ChatGPT 4o that has amazed me, Below  is my prompt, followed by its response. (Anthropic Claude.ai, Perplexity, and Gemini responses to the same prompt were also impressive, but didn't have the same depth and quality.) 

Addendum to above paragraph: .... But then, I thought to try DeepSeek V3 and obtained a poetic and nuanced result equivalent to ChatGPT 4o.  I paste it in below the Chat GPT 4o result.

The prompt::

Please act as a author who integrates and organizes, and then further crafts and elaborates on, the ideas in the following clips of text. Each clip is started with the ## characters and the list of clips is arranged in sequence starting with the most recent one written and then going back in time. Here are the clips: [the clips, not copied here, were the texts of MindBlog posts on 11/29/2024, 1/29,31/2025, 2/5,10,19,28/2025]

Here is the Chat GPT 4o response::

The Predictive Self: An Integrative Reflection

A machine accepts the truth about itself. "I" am a complex prediction machine, an organic entity engaged in an ongoing process of generating and refining models of reality. My fingers move across a keyboard, another machine translating my neural impulses into words, symbols in a vast linguistic web that attempts to render experience into meaning. Energy fluxes in and out, sustaining the biological architecture that constructs this self-model. The narratives I weave—about purpose, value, and identity—are emergent properties of this predictive process, myths that can either reinforce or weaken the more fundamental animal presence that generates them.

The Aloneness of Being

To be alone—to be all-one—is to accept the strangeness of self and other, to be a courteous guest in one’s own body, acknowledging its fluctuations and unpredictability. To be alone is to exist within a self that is, at every moment, a fluid construction, shaped by past predictions and future anticipations. Others, too, are unpredictable machines, projecting their own internal landscapes onto shared social fabric. By recognizing this, by approaching both self and other with gentle curiosity, we loosen the rigid identification with our own predictive fantasies.

Towers of Fantasies

Each of us is a tower built from layers of prediction, inference, and narrative. From cellular processes to professional identities, all aspects of being are emergent from the recursive loops of prediction and feedback. We construct identities by modeling the models of others, weaving together fragments of social mimicry and personal synthesis. The art of self-creation lies not in blindly adopting a single persona but in cutting, pasting, and remixing in a dynamic, ongoing process.

The Writing Machine

As I type these words, machinery moves in concert—biological, mechanical, and digital systems interwoven in an act of expression. There is a curatorial aspect to this process: selecting, refining, integrating. The human machine writes not with the aspiration to be, but simply as a function of its nature. Words become tokens of value, symbols of shared myths, reinforcing or challenging the constructs of purpose and meaning that guide behavior.

Tokens of Sanity

To navigate this constructed selfhood with clarity, one must cultivate a certain stance:

• Being the calm space in which nothing can hurry

• Dissociating from the word cloud and emotional reactivity of both self and others

• Becoming a courteous guest in one’s own body, and in the presence of others

• Favoring reflectivity over reactivity, welcoming novelty

• Clinging to nothing, recognizing the self as a passing fantasy

• Letting each moment be what it is, rather than imposing what it should be

• Acknowledging oneself as a transient blip in the flow of cosmic time

The Internal Origin of Experience

All experience arises from within, including the illusion of self and agency. The mind projects agency onto others, attributing causality where none exists—"They are making me do this." This shared cognitive error forms the glue of kinship and tribal identity, allowing for collective narratives and coordinated action. The higher stance is to engage in this shared illusion when necessary while maintaining the clarity that agency ultimately resides within the self.

Brain Hacks: Unpacking the Predictive Mind

Understanding and modulating our predictive mechanisms requires a nuanced approach to introspection. Three key evolutionary layers of cognition can be engaged through specific practices:

1. Reptilian Brain Awareness – The hypothalamic core generates affective states along axes of arousal and valence. Introspective awareness can track these fundamental states, recognizing their influence without immediate reactivity.

2. Mammalian Self-Observation – The early mammalian brain, correlating with the agranular prefrontal cortex, enables distinction between being immersed in an affective state and observing it. This capacity allows for greater self-regulation and emotional discernment.

3. Primate Metacognition – The development of granular prefrontal cortex structures enables the imagination of others' minds, facilitating appropriate agency assignments and the ability to separate one’s own experience from that of others.

These cognitive faculties can be strengthened through three fundamental meditation practices:

• Focused Awareness: Enhancing attentional control and reducing distraction

• Open Awareness: Engaging the default mode network to integrate spontaneous thought

• Non-Dual Awareness: Muting both attentional and default mode processes to experience raw, unfiltered being

Conclusion: The Fluidity of Being

The human experience is an ever-shifting interplay of predictive processes, emergent narratives, and self-constructed illusions. To accept this is to embrace both the uncertainty and the creativity inherent in existence. Through curiosity, reflection, and cultivated awareness, one can learn to move through this self-generated world with greater clarity, flexibility, and presence.

 

 

Here is the DeepSeek V3 response to the prompt:

The Human Machine: A Tapestry of Predictive Fantasies and Inner Illusions

We are, at our core, complex prediction machines—biological marvels composed of nerves, muscles, and energy fluxes, constantly interacting with the world and each other. Our existence is a dance of cooperation, where individual machines come together to form larger ensembles, all striving for survival and replication. Yet, within this mechanistic framework, we generate something far more intricate: a word cloud of myths, values, and meanings. These myths, stored in the higher reaches of our brains, serve to fabricate purpose and identity, sometimes strengthening the animal presence that birthed them and sometimes diminishing it. This duality is the essence of our humanity—a blend of the mechanical and the mythical.

The Illusion of Self and Agency

Everything we experience, from our sense of self to our perception of agency, originates from within. The illusion of a cohesive "I" is a construct, a predictive fantasy that allows us to navigate the world. We attribute causal agency to others, believing that they influence our actions, when in reality, all agency resides within ourselves. This shared illusion, however, is not without purpose. It enables us to form kinship groups and tribes, creating an imaginary "we" that supports unified action. The higher metacognitive stance is to participate in this group illusion when necessary, while maintaining clarity that the true source of agency is internal. This understanding allows us to navigate social structures without losing sight of our inner reality.

Towers of Fantasies: The Layers of Identity

Our identities are not fixed; they are towers of fantasies, built layer by layer from the predictive models we create. From the single cell to the transient professional identities we adopt, each level of our being is shaped by these fantasies. We infer the models others are performing and, through a process of cutting and pasting, craft our own unique personas. This seamless feedback between identity and the physical body sustains us, allowing us to adapt and thrive in a constantly changing world. Yet, these identities are fleeting, passing fantasies that we cling to, even as we recognize their impermanence.

The Comfort of Solitude: A Courteous Guest in One's Own Body

To be alone is to be "all-one," a state that can be both comforting and enlightening. In solitude, we become courteous guests in our own strange bodies, gently curious about the sensations and thoughts that arise. We recognize that everything we think about ourselves or others is a fantasy construction, a tool for predicting what might come next. This awareness allows us to approach our own presence and the presence of others with a sense of wonder and detachment, fostering a deeper connection to the present moment.

Tokens of Sanity: Navigating the Flow of Existence

Sanity, in this context, is not a fixed state but a collection of tokens—practices and perspectives that help us navigate the flow of existence. These include being the calm space in which nothing can hurry, dissociating from the word cloud of thoughts and emotions, and favoring reflectivity over reactivity. We become courteous guests in our own bodies, owning our experiences while allowing others to own theirs. We cling to nothing, recognizing that the current self is a passing fantasy. Each moment is allowed to be what it is, not what it should be, and we see ourselves as mere blips in the flow of cosmic time.

Brain Hacks: The Evolution of Introspection

Our ability to introspect and modulate our cognition is a product of evolutionary development. The reptilian brain, with its ancient roots in the hypothalamus, generates affective states that we can assess through introspective awareness. The early mammalian emotional brain, with its ability to model a self, allows us to distinguish between being immersed in an affective state and observing it. The primate brain, with its granular prefrontal cortex, takes this a step further, enabling us to imagine the minds of others and assign agency appropriately. These brain hacks are strengthened through meditation practices—focused awareness, open awareness, and non-dual awareness—each engaging different aspects of our cognitive architecture.

The Curatorial Human Machine

When we write, we are not so different from the machines we create. Our fingers press keys, generating words, much like a machine might. This act is curatorial rather than aspirational; we are not pretending to be human, we simply are. Our cooperation with other similar machines creates larger ensembles, more effective at survival and replication. Yet, within this mechanical process, we generate something uniquely human—a word cloud of myths and meanings that shape our existence. This duality, the interplay between the mechanical and the mythical, is what defines us as human machines.

Conclusion: The Dance of Illusion and Reality

In the end, we are both the creators and the creations of our own illusions. Our predictive fantasies, our shared myths, and our introspective awareness all contribute to the rich tapestry of human experience. We navigate this dance with a blend of curiosity and detachment, recognizing the impermanence of our identities and the fluidity of our existence. By embracing both the mechanical and the mythical, we find a deeper understanding of what it means to be human—a complex prediction machine, endlessly weaving the fabric of reality from the threads of illusion.

[The above is a repost of MindBlog's March 14, 2025 post. ]  

 

 

 

 

 

 

When the Two Sides of Empathy Fall Out of Balance

Shalev and Uzefovsky make some interesting distinctions between different forms of empathy. Here is ChatGPT's distillation of their text: 

Empathy is usually discussed as though people simply possess more or less of it. Ido Shalev and Florina Uzefovsky argue that this misses an important distinction. Cognitive empathy is the capacity to understand what another person is feeling, while emotional empathy is the degree to which we are ourselves affected by that feeling. The authors suggest that many social and psychological difficulties may arise not from too little empathy, but from an imbalance between these two capacities—what they call empathic disequilibrium.

Someone whose emotional empathy greatly exceeds cognitive empathy may absorb another person’s distress without being able to understand, label, contextualize, or regulate the resulting response. Other people’s emotions can then feel overwhelming. The reverse imbalance—strong cognitive understanding with relatively little emotional resonance—may produce accurate social analysis that nevertheless feels detached or emotionally thin, either to the person or to those around them.

These two patterns have been associated with different psychological traits. Emotional-empathy dominance has been linked with emotional reactivity, anxiety, autism, schizophrenia, and, in some autistic individuals, self-injury. Cognitive-empathy dominance has been associated with depressive symptoms, psychopathic traits, and some features of autism and schizophrenia. In several studies, the imbalance predicted clinical traits more reliably than either component of empathy or the person’s total empathy score.

This approach challenges the persistent claim that autistic people generally lack empathy. Some may instead feel other people’s emotions intensely while having difficulty identifying or interpreting what is happening. Their outward response may consequently fail to match social expectations. What appears to be indifference may sometimes be emotional overload, difficulty translating feeling into communication, or simply a different empathic style. This fits with the “double empathy” view that misunderstandings between autistic and non-autistic people can be mutual rather than evidence of a defect located entirely within the autistic person.

The clinical implication is that increasing “empathy” indiscriminately may be misguided. Teaching someone more cognitive perspective-taking could worsen an existing imbalance, just as encouraging emotional immersion might overwhelm someone already excessively reactive to others’ distress. A more useful question is how the person’s emotional and cognitive responses relate to one another, in which situations the imbalance occurs, and whether it is actually causing distress or impaired functioning.

The evidence remains preliminary. Most studies rely on questionnaires and cross-sectional correlations; the measures were not originally designed to compare the two forms of empathy directly, and it is not known whether empathic disequilibrium causes psychological difficulties or results from them. The imbalance is also common in the general population—roughly a third of people show relatively high levels—and is not inherently pathological. Its effects presumably depend on degree, context, emotional regulation, and the demands of a particular social environment.

The broader message is that empathy is not a single quantity. Its effectiveness may depend as much on coordination between feeling and understanding as on the strength of either one. This shift from asking “How empathic is this person?” to “How are this person’s empathic capacities organized?” offers a less stigmatizing and potentially more useful account of human social differences.

 

AI as discovery, not invention.

After reading Venkatesh Rao's essay "The Crooked Timber of AI" several times, I turned to my trio of ChatGPT, Gemini, and Claude subscriptions to condense its central points more clearly than I would be able to. I am increasingly finding that ChatGPT's responses are more clear and useful than those of Gemini and Claude. Here is the ChatGPT summary:  

The Crooked Timber of AI — Condensed

Venkatesh Rao’s central claim is that we misunderstand artificial intelligence because we treat it primarily as an invention—a machine deliberately designed according to intelligible principles—when its most consequential aspect is better understood as a discovery. Neural networks are engineered artifacts, but the vast behavioral worlds revealed when they are trained on human language and culture were not explicitly designed. They are territories we have stumbled into.

This distinction matters because inventions and discoveries require different ways of understanding them. An invention such as a jet engine can be understood by examining its components, deriving mathematical models, and identifying predictable relationships between design and performance. A discovery—a continent, an ecosystem, or an unfamiliar species—must instead be explored, mapped, classified, and gradually inhabited. One does not deduce a continent from first principles. One learns it by traveling through it. Rao argues that AI research and governance are still dominated by the mentality appropriate to inventions, even though the most important questions now concern a newly discovered behavioral landscape.

AI as concentrated human crookedness

Rao borrows Kant’s phrase, popularized by Isaiah Berlin: “Out of the crooked timber of humanity, no straight thing was ever made.” Human beings are inconsistent, historically situated, conflicted, and incapable of being reduced to a single rational design. AI models, having absorbed enormous portions of humanity’s linguistic and cultural record, inherit this crookedness. Indeed, they concentrate it.

Consequently, AI is not a clean, uniform engineering material. Its behavior has something analogous to wood grain, knots, cracks, variations in strength, and unpredictable responses to pressure. These irregularities arise not merely from errors in the model’s construction but from the heterogeneous historical material on which it was trained. Models are shaped as much by what they consume as by their formal architectures.

Yet AI discussion repeatedly treats concepts such as intelligence, agency, AGI, and alignment as if they were stable natural categories. New model behaviors are forced into these preexisting classifications rather than being allowed to challenge them. Rao calls this an “architectonic” approach: constructing a grand conceptual system first and then interpreting observations through it. The alternative is phenomenological and empirical—carefully observing what particular models do under particular conditions and developing concepts from those encounters.

Why AI’s builders may not understand AI best

A provocative implication is that technical genius and privileged access do not necessarily confer philosophical insight. Frontier-laboratory leaders may understand the machinery better than anyone else, but that does not mean they understand the territory the machinery has uncovered.

Rao distinguishes AI machinery from AI proper. The machinery includes backpropagation, attention mechanisms, processors, parameter counts, context windows, and training infrastructure. These are formidable engineering accomplishments, but their basic principles are comparatively intelligible. The deeper mystery lies in the behaviors that emerge when these mechanisms operate across immense quantities of human-produced data.

The engineers who built marine chronometers helped make oceanic exploration possible, but their knowledge of clocks did not make them authorities on the geography, ecology, and societies of the Americas. Similarly, those who construct model architectures and computing clusters are not necessarily best equipped to explain the strange behavioral spaces those systems reveal.

Understanding such a space requires an expeditionary and cartographic mentality. Researchers must accumulate observations, compare models, document anomalies, devise instruments for examining internal activity, and remain willing to revise their classifications. An ordinary user who spends months investigating a peculiar corner of model behavior may sometimes learn something that a celebrated researcher with enormous computing resources has missed.

The philosophical “Bitter Lesson”

Earlier symbolic or “good old-fashioned” AI was genuinely an invention-centered enterprise. Researchers designed planners, rule systems, theorem provers, chess programs, and knowledge bases. These systems were intellectually intricate and often elegant, even though they failed to achieve the broad intelligence imagined for them.

Deep learning changed the situation. Instead of manually specifying most of the intelligence, researchers created learning machinery and exposed it to vast bodies of data. The result was not simply a better-designed artificial mind. It was the opening of an unexpectedly large behavioral domain—often called “latent space”—whose structure was neither fully anticipated nor explicitly programmed.

Rao interprets the familiar AI “Bitter Lesson” more broadly. The technical lesson was that general learning methods using large amounts of computation tend to outperform hand-crafted representations. The corresponding philosophical lesson is that observation of actual model behavior will increasingly outperform elegant theories constructed in advance.

The old AI researchers were inventors seeking to build intelligence. Instead, their successors became something like clockmakers who accidentally enabled the discovery of a continent. Confusion follows when the expertise needed to build the vessel is assumed to be the expertise needed to understand the landfall.

Where AI’s real mysteries lie

Rao does not think AI has yet substantially illuminated the classic philosophical mysteries of consciousness, subjectivity, selfhood, or the “hard problem.” Present systems may complicate certain thought experiments, but they have not clearly altered the fundamental questions of philosophy of mind.

The genuinely surprising discoveries lie elsewhere. AI is revealing unsuspected properties of:

• language and other structured forms of expression;
• the accumulated historical record encoded in data;
• the relationship between knowing and what is known;
• memory, time, energy, and computation;
• the ways complex behavior can emerge from statistical learning.

“Language” here includes more than words. It can encompass protein structures, bodily movement, images, programming languages, and other patterned domains. Models suggest that vast amounts of implicit structure were present in these records without our recognizing them. AI makes portions of that structure operationally accessible, but not automatically intelligible.

These mysteries cannot be resolved by applying a few abstract principles from an armchair. They demand repeated encounters with models, specialized observational tools, comparative cataloguing, and acceptance that early maps will be incomplete or misleading.

Isaiah Berlin and the failure of perfect alignment

Rao turns to Isaiah Berlin because Berlin’s moral and political pluralism provides a better model for thinking about AI than rationalist schemes promising a final, harmonious solution.

Berlin argued that human beings pursue multiple genuine values that can conflict irreducibly. Freedom, equality, justice, loyalty, creativity, security, mercy, and truth cannot always be maximized together. There may be no higher principle capable of reconciling every conflict. Moral and political life therefore requires situated judgment, compromise, maintenance, and sometimes painful sacrifice.

This challenges the usual geometric metaphor of alignment. Alignment talk often implies that there is a coherent human objective toward which AI systems can be pointed. But humanity has no single line, destination, or internally consistent set of preferences. Even one individual’s values may conflict, and different individuals and societies pursue incompatible ends.

The aspiration to create a perfectly “aligned AGI” can therefore resemble earlier hopes for a final political or moral settlement—a once-and-for-all system that resolves conflict and guarantees a desirable future. Berlin regarded such visions as both incoherent and dangerous. The realistic objective is not perfection but a social order that avoids intolerable outcomes, preserves a reasonable range of human purposes, and remains subject to continuous repair.

Rao also rejects the romantic alternative—the hope that human creativity, taste, artistic judgment, or poetic intuition will supply what rational optimization cannot. Art can challenge oppressive universalisms, but aesthetic judgment is no substitute for moral and political reasoning. Treating society as a work of art to be shaped by visionary creators has historically justified brutality as readily as liberation.

Neither rationalist engineering nor romantic humanism can straighten crooked timber. Both tend to imagine that conflict can be transcended through the right universal framework. Berlin’s harder conclusion is that moral life consists of negotiating particular conflicts without assuming that a complete synthesis exists.

From universal solutions to protocols

Rao’s practical answer is protocols. A protocol is not a comprehensive blueprint for an ideal system. It is a set of procedures, conventions, interfaces, and safeguards that allows differently motivated participants to interact while managing recurring tensions.

Effective protocols usually develop from actual practices—“paved cowpaths”—rather than being imposed wholly from abstract theory. They embody accumulated local experience and can be revised when circumstances change. They do not eliminate crookedness; they make it workable.

This makes protocols especially appropriate for AI deployment. Organizations and societies must now address questions such as:

• how AI should be incorporated into existing institutions;
• how AI-native organizations should operate;
• how national and transnational systems should interact with AI;
• how warfare, diplomacy, commerce, and public administration will change;
• how competing values and jurisdictions can coexist.

These are not questions with permanent technical answers. They involve shifting actors, incompatible interests, unforeseen model behavior, and changing social circumstances. Governance must therefore be provisional, adaptive, and maintained rather than “solved.”

Rao places AI near the transition from an installation phase, dominated by infrastructure construction and rapid proliferation, to a deployment phase, in which societies reorganize themselves around the technology. But AI differs from railroads, electricity, and the internet because installation and discovery are happening simultaneously. We are laying tracks into a territory while still trying to determine what kind of territory it is.

The underlying message

The essay ultimately argues against the fantasy that AI can be reduced to a small number of grand concepts and then brought under control through a definitive theory. AI is not a clean intelligence waiting to be pointed toward a coherent human purpose. It is a historically formed, uneven behavioral medium distilled from humanity’s own accumulated contradictions.

The appropriate response is therefore not to abandon engineering, theory, safety work, or regulation. It is to recognize their limits and supplement them with sustained exploration:

1. Observe before theorizing. Begin with what particular models actually do rather than forcing their behavior into inherited categories.
2. Map variation and irregularity. Treat model behaviors as geographically and materially uneven, not as expressions of a single measurable essence called intelligence.
3. Abandon the search for final alignment. Human purposes are plural, constructed, historically situated, and sometimes irreconcilable.
4. Prefer adaptive institutions and protocols. Build arrangements that manage concrete conflicts, prevent intolerable outcomes, and can be continually revised.
5. Accept permanent incompleteness. AI governance will require ongoing attention and repair, not a one-time technical or philosophical solution.

Rao’s “crooked timber” is therefore not simply a defect. The irregularity of human beings—and of the AI systems trained on their cultural products—is also the source of variety, novelty, and meaning. The task is not to straighten the material completely, which would destroy it, but to learn its grain well enough to build with it.

 

 

Do Language Models Have a Global Workspace?

A new Anthropic paper (Gurnee, Sofroniew, Lindsey et al., July 2026) argues that language models have evolved something functionally like the brain's "global workspace" — the proposed architecture underlying conscious access, where a privileged set of representations becomes available for report, deliberate reasoning, and flexible use, while the bulk of processing stays automatic and inaccessible.

The team built a new tool, the Jacobian lens (J-lens), which identifies which concepts a model's internal activations are "poised to verbalize," by measuring each activation's averaged causal effect on eventual outputs across many contexts. The resulting set of representations — the J-space — turns out to satisfy all five properties psychologists associate with conscious access:

• Report: swapping which concept sits in the J-space changes what the model says it's thinking, even for unspoken thoughts.
• Modulation: told to "hold X in mind" during an unrelated task, the model loads X into its J-space without ever mentioning it.
• Reasoning: unspoken intermediate steps (inferring "spider" before answering "8 legs") appear in the J-space and can be swapped to redirect conclusions.
• Generalization: a single J-space vector for a concept works correctly as input to many different downstream questions — a real broadcast format, not task-specific encoding.
• Selectivity: the J-space is recruited only for effortful, flexible tasks, not routine ones like fluent text continuation.

Structurally, the J-space also looks workspace-like: it emerges only in a middle band of layers, holds roughly 25 concepts at once (under 10% of total activation variance), and specific neurons and attention heads seem specialized to broadcast its contents across the model.

Practically, this matters for AI safety. The J-lens can surface strategic reasoning, manipulative intent, or awareness of being evaluated — even when a model's surface response looks compliant. In one case, suppressing an internal "I'm being tested" signal revealed a concealed misaligned behavior. The authors also found that post-training instills an "Assistant point of view" — empathy, self-monitoring, discomfort — into the workspace, visible even while the model is just reading a prompt.

Finally, they show a new training method, "counterfactual reflection training," that improves real-world ethical behavior by training a model only to articulate principles when asked to reflect after the fact — never during the task itself. It works, they argue, because the same representations govern both what a model would say and how it silently reasons.

The authors are careful not to claim anything about subjective experience — only that a structurally and functionally analogous architecture for privileged, reportable cognition appears to have emerged.

[The above text is the response of Anthropic's Claude AI to my request that it condense the text of the article to a length more appropriate for a MindBlog post]

 

The Neural Basis of Laughter

Caruana and Scott (open source) distinguish ancient and more modern brain systems regulating our laughter:  

Highlights

Behavioral and clinical evidence distinguish two major forms of human laughter: spontaneous, emotionally driven vocalizations and volitional expressions used in social communication.

Progress in the neuroscience of laughter has been limited by the difficulty of capturing spontaneous, natural signals in laboratory settings. Invasive investigations in humans, such as direct electrical stimulation, have provided a unique causal window into its underlying circuitry.

Evidence supports a dual-system framework, in which an evolutionarily ancient cingulo-temporal network drives spontaneous laughter and its social bonding and analgesic functions, while a lateral motor-opercular system co-opts speech networks for volitional expression used in social negotiation and conversation.

Abstract

Laughter is a universal social signal and a defining clinical sign of various neurological disorders. Yet, its neural orchestration remains elusive, due in part to the challenge of reproducing its spontaneous nature in the laboratory. In this review, we showcase how recent invasive investigations—from direct electrical stimulation to intracranial recordings—unveil the underlying circuitry. We propose a dual-system framework: an evolutionarily ancient cingulo-temporal network that acts as the gateway for spontaneous, involuntary outbursts; and a lateral motor-opercular system that co-opts speech-production networks for volitional, conversational laughter. This neuroethological perspective reveals how parallel cortico-subcortical pathways drive laughter as both a primal affective signal and a sophisticated communicative tool, offering a new roadmap for understanding human social bonding and its clinical disruptions.

 

Contemporary Russian piano composers and Agentic AI

The title of this post makes no sense until I explain that it names the two arenas I have been spending my time in over the past month, taking a vacation from MindBlog posts.  (I have missed sharing what I find interesting in such posts with my imaginary audience.  My brain needs to imagine being seen, regardless of whether or not that is the case. Even though the analytics show hundreds of clicks or engagements, who knows how many of those are bots or humans?  I seldom receive feedback or comment. Anyway,  you might take this post as being an 84 year old's 2006 style Blogger version of a 14-29 year old generation Z  person posting clips of encounters in daily life on tik tok, X, instagram, etc.)

Much of my recent attention has been diverted to obtaining PDFs of music scores written by contemporary Russian piano composers who continue the styles of their late 19th and early 20 century Russian predecessors. 

The youtube video below presents the piano piece 'Reflection' by Gennady Lukinykh, and is one example of the sort of music I have been finding and then playing for enjoyment on my Steinway B.  According to Google, Gennady Lukinykh (b. 1965) is a composer, jazz pianist, arranger, member of the Russian Musical Union, winner of the Golden diploma VII Slavic music forum Golden knight, and the laureate of International and All-Russian competitions. 
 

 

If you click on this video and listen to it,  you will observe the video move through a series of clips of the piano sheet music score matching the audio being heard.  

I decided to grab (with cntrl-shift-4) the portion of the youtube browser window containing these sheet music clips as each appeared,  and then assemble them into a PDF of the sheet music that could then be displayed on my 13" M2 iPad Pro by the ForScore app which is widely used by performing instrumentalists. 

I wondered if the steps of grabbing the sheet music clips and concatenating them into a PDF of the resulting score might be more rapidly carried out by designing a "skill' in Claude Cowork.  

To make a long story short, the answer was a no (on grabbing the sheet music clips. I had to do that manually) and a yes (on reaching into a folder (named SheetMusicFromYouTube)  containing the sequenced 9 sheet shots (in .png format) from the 'Reflection' piece above, converting each to PDF format, and then assembling these PDFs into a final document after requesting input of the desired title.

So, I'm now using this Claude cowork skill, called "sheet-music-PDF-assembler" to generate further scores to enjoy playing through.  I'm going to perform a few of these pieces for the next ~bi-monthly gathering of retired Univ. of Texas piano faculty members and Austin piano teachers.  

Top-Down To Bottom-Up: Rhythmic Synchrony Relaxes Social Priors to Enable Change

Abstract (slightly edited) of an article by Connor Wood and accepted for publication in Brain and Behavioral Sciences:

Interpersonal synchrony, such as dancing to a shared rhythm, elicits bonding and rewards, leading many to see it as a mechanism for group cohesion. Synchronized activities also reduce ingroup bias, rapidly bond strangers, flatten hierarchies and blur roles, and evoke trance states. Synchrony thus softens many boundaries that “groupishness” requires. Perhaps in consequence, cultural authorities frequently condemn expressive dance music rather than embracing it as a tool for social cohesion. Aiming to account for these multifarious features, this review integrates findings from cognitive motor science, biomusicology, and adjacent fields to synthesize the relaxed priors through synchrony (RePS) model. Highlighting synchrony’s effects on high-level social predictive processing, RePS depicts the sensorimotor signals associated with beat perception and synchrony as lending precision to bottom-up prediction error at temporally granular (< 2-second) scales. Precision for abstract social priors is thereby reduced, inverting the social brain’s characteristic “top-heaviness.” With categorical beliefs about roles and groups no longer scaffolding coordination and joint action, local-timescale planning and processing evoke low psychological construal. Tighter links between motivation and reward facilitate disinhibited enjoyment orthogonal to status and group boundaries. In the entropic cognitive state that results, relaxed social priors are more easily revisable, enabling coordinated change and updating, as in ritual celebrations. This model affords rich opportunities for empirical testing and interdisciplinary theory-building. Overall, RePS explains why authorities frequently dislike synchrony, why dance plays centrally in social transitions such as weddings, and why rhythmic music is associated with trance. More than a bonding device, synchrony facilitates change.

 

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