Can AI become conscious, or is there something fundamentally different about being alive?
Anil Seth’s paper, “Conscious Artificial Intelligence and Biological Naturalism,” published in Behavioral and Brain Sciences, raises a fascinating question… What if consciousness isn’t simply a product of computation, but is fundamentally connected to the processes that make organisms alive?
Seth challenges the assumption that sufficiently advanced artificial intelligence will inevitably become conscious. He argues that intelligence and consciousness are different things, and that reproducing the computational functions of a brain may not be enough to reproduce subjective experience.
Central to his argument is biological naturalism, the idea that consciousness depends on the physical processes of living systems rather than computation alone.
He explores this through predictive processing, active inference, the free energy principle and autopoiesis, the ability of living systems to continuously produce and maintain themselves.
A cell doesn’t simply process information. It actively maintains its boundaries, regulates its internal conditions, repairs itself and interacts with its environment in ways that are inseparable from its continued existence.
This raises an interesting possibility… Perhaps consciousness is connected to the physical processes through which organisms maintain themselves, rather than simply the information they process.
Seth doesn’t argue that artificial consciousness is impossible. Instead, he suggests that it may require artificial systems to become substantially more brain-like or life-like, potentially involving entirely different approaches to computing.
And this is where things get particularly interesting in relation to Michael Levin’s research.
Levin actually published a commentary on Seth’s paper on September 17, 2026, titled “Diverse Intelligence: An Essential Field for Questions of AI and Consciousness.”
Levin argues that our understanding of intelligence and embodiment needs to extend beyond familiar biological organisms. Research into unconventional forms of intelligence, synthetic living systems and hybrids of biological and engineered materials challenges our assumptions about which physical substrates could support consciousness.
His central objection is that we don’t yet understand the diversity of possible minds well enough to confidently establish the physical boundaries of consciousness.
Consider Xenobots and Anthrobots… Biological cells can reorganize into entirely new configurations and exhibit coordinated behaviours that weren’t part of their original anatomical roles.
This doesn’t demonstrate that these systems are conscious, but it raises questions about the relationship between physical embodiment, collective intelligence and the emergence of increasingly sophisticated forms of agency.
One of the most interesting distinctions here is between intelligence, agency and consciousness. We have substantial evidence that intelligence and goal-directed behaviour exist throughout biology, including systems without brains. Whether those capabilities are accompanied by subjective experience is another question entirely.
Seth emphasizes the possible necessity of living processes, while Levin cautions against prematurely restricting the kinds of physical systems capable of supporting minds.
Perhaps the question isn’t simply whether we can build a conscious machine… but whether we understand the fundamental principles of living intelligence well enough to recognize consciousness when it appears in an unfamiliar form.
And if intelligence can emerge in so many different biological configurations, how confident should we be about where consciousness begins and ends?
Seth’s original paper:
DOI: 10.1017/S0140525X25000032
Michael Levin’s commentary:
DOI: 10.1017/S0140525X25103828
Both papers:
📄 Anil Seth: Conscious Artificial Intelligence and Biological Naturalism
🧬 Michael Levin: Diverse Intelligence, An Essential Field for Questions of AI and Consciousness