We can perceive aesthetic properties such as beauty and sublimity in artworks, environmental nature and even ordinary life. How about consciousness? Does consciousness have aesthetic properties? If so, what kind of aesthetic properties conscious experiences can have? If conscious experiences can have some kinds of aesthetic properties, how can we appreciate them? These questions constitute "Consciousness Aesthetics". In this talk, I will introduce consciousness aesthetics as a new field of aesthetics and discuss some of such questions.

In this talk I will present an account of how an agent designed or evolved to be intelligent may come to enjoy subjective experiences. First, the agent is stipulated to be capable of (meta)representing subjective ‘qualitative’ sensory information, in the sense that it can easily assess how exactly similar a sensory signal is to all other possible sensory signals. This information is subjective in the sense that it concerns how the different stimuli can be distinguished by the agent itself, rather than how physically similar they are. For this to happen, sensory coding needs to satisfy sparsity and smoothness constraints, which are known to facilitate metacognition and generalization. Second, this qualitative information can under some specific circumstances acquire an ‘assertoric force’. This happens when a certain self-monitoring mechanism decides that the qualitative information reliably tracks the current state of the world, and informs a general symbolic reasoning system of this fact. I will argue that the having of subjective conscious experiences amounts to nothing more than having qualitative sensory information acquiring an assertoric status within one’s belief system. When this happens, the perceptual content presents itself as reflecting the state of the world right now, in ways that seem undeniably rational to the agent. At the same time, without effort, the agent also knows what the perceptual content is like, in terms of how subjectively similar it is to all other possible precepts. I will discuss the computational benefits of this architecture, for which consciousness might have arisen as a byproduct.

At the foundation of human conscious experience lie basic embodied experiences of selfhood – experiences of simply ‘being alive’. In this talk, I will make the case that this central feature of human existence is underpinned by predictive regulation of the interior of the body, using the framework of predictive processing, or active inference. I start by showing how conscious experiences of the world around us can be understood in terms of perceptual predictions, drawing on examples from psychophysics and virtual reality. Then, turning the lens inwards, we will see how the experience of being an ‘embodied self’ rests on control-oriented predictive (allostatic) regulation of the body’s physiological condition. This approach implies a deep connection between mind and life, and provides a new way to understand the subjective nature of consciousness as emerging from systems that care intrinsically about their own existence. Contrary to the old doctrine of Descartes, we are conscious because we are beast machines.

Organisms face challenges to survival throughout life. When we freeze or flee in danger, we often feel fear. Tracing the deep history of danger gives a different perspective. The first cells living billions of years ago had to detect and respond to danger in order to survive. Life is about not being dead, and behavior is a major way that organisms hold death off. Although behavior does not require a nervous system, complex organisms have brain circuits for detecting and responding to danger, the deep roots of which go back to the first cells. But these circuits do not make fear, and fear is not the cause of why we freeze or flee. Fear a human invention; a construct we use to account for what happens in our minds when we become aware that we are in harm’s way. This requires a brain that can personally know that it existed in the past, that it is the entity that might be harmed in the present, and that it will cease to exist it the future. If other animals have conscious experiences, they cannot have the kinds of conscious experiences we have because they do not have the kinds of brains we have. This is not meant as a denial of animal consciousness; it is simply a statement about the fact that every species has a different brain. Nor is it a declaration about the wonders of the human brain, since we have done some wonderful, but also horrific, things with our brains. In fact, we are on the way to a climatic disaster that will not, as some suggest, destroy the Earth. But it will make it inhabitable for our kind, and other organisms with high energy demands. Bacteria have made it for billions of years and will likely be fine. The rest is up for grabs, and, in a very real sense, up to us.

Computational and cognitive neuroscience techniques have made great strides towards describing the neural computations underlying perceptual inference and decision-making under uncertainty. These tools tell us how and why perceptual illusions occur, which brain areas may represent noisy information in a probabilistic manner, and so on. However, an understanding of the subjective, qualitative aspects of perception remains elusive: qualia, or the personal, intrinsic properties of phenomenal awareness, have remained out of reach of these computational analytic insights. Here, I propose that metacognitive computations, and the subjective feelings that go along with them, give us a solid starting point for understanding subjective experience in general. Specifically, perceptual metacognition possesses ontological and practical properties that provide a powerful and unique opportunity for studying the studying the neural and computational correlates of subjective experience using established tools of computational and cognitive neuroscience. By capitalizing on decades of developments in formal computational model comparisons as applied to the specific properties of perceptual metacognition, we are now in a privileged position to reveal new and exciting insights about how the brain constructs our subjective conscious experiences.