<?xml version="1.0" encoding="utf-8" standalone="yes"?><rss version="2.0" xmlns:atom="http://www.w3.org/2005/Atom"><channel><title>Researches on Dr. Nishanth K S</title><link>https://nishanthks.pages.dev/research/</link><description>Recent content in Researches on Dr. Nishanth K S</description><generator>Hugo</generator><language>en-US</language><atom:link href="https://nishanthks.pages.dev/research/index.xml" rel="self" type="application/rss+xml"/><item><title>Philosophy of Consciousness</title><link>https://nishanthks.pages.dev/research/philosophy-of-consciousness/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/philosophy-of-consciousness/</guid><description>&lt;p&gt;The hard problem of consciousness remains one of the deepest puzzles in philosophy and science. Why should there be something it is like to see red, feel pain, or taste wine? Why doesn&amp;rsquo;t all this information processing happen in the dark, without any inner light of experience?&lt;/p&gt;&#10;&lt;p&gt;My work in this area develops and defends a form of &lt;strong&gt;illusionism&lt;/strong&gt; that reconceives phenomenal properties without eliminativism. Rather than denying that consciousness exists, I argue that our intuitive picture of it — as composed of ineffable, intrinsic qualia — is systematically misleading. The redness of red is not a property of experience itself but a way the brain represents its own states.&lt;/p&gt;</description></item><item><title>AI Minds &amp; Moral Status</title><link>https://nishanthks.pages.dev/research/ai-minds-moral-status/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/ai-minds-moral-status/</guid><description>&lt;p&gt;When, if ever, would an artificial system deserve moral consideration? This question is no longer science fiction — it is an urgent policy challenge. As AI systems become more sophisticated, the question of their moral status becomes pressing.&lt;/p&gt;&#10;&lt;p&gt;I argue that &lt;strong&gt;functional integration&lt;/strong&gt; — not substrate — is the right criterion for moral status. A system deserves moral consideration if it has internal states that influence each other in a globally coherent way, shape behavior across time, and are responsive to the system&amp;rsquo;s own representations of itself.&lt;/p&gt;</description></item><item><title>Cognitive Neuroscience of Self</title><link>https://nishanthks.pages.dev/research/cognitive-neuroscience-of-self/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/cognitive-neuroscience-of-self/</guid><description>&lt;p&gt;Collaborative empirical work on how the brain constructs a sense of self across time. This research program bridges philosophy, cognitive neuroscience, and AI ethics.&lt;/p&gt;&#10;&lt;p&gt;Our studies examine dissociative disorders, meditation practices, and predictive processing models to understand how the brain maintains (and sometimes loses) its sense of a unified self. The self, we argue, is not a thing but a process — a predictive model that the brain constructs to reduce uncertainty about its own states.&lt;/p&gt;</description></item><item><title>Ethics of Mind Technology</title><link>https://nishanthks.pages.dev/research/ethics-of-mind-technology/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/ethics-of-mind-technology/</guid><description>&lt;p&gt;Brain–computer interfaces, psychedelic therapies, and cognitive enhancement — examining the ethical terrain when we alter the mind deliberately and irreversibly.&lt;/p&gt;&#10;&lt;p&gt;As neurotechnology advances, we face unprecedented ethical questions. When we can directly modify brain states, who decides what counts as improvement? What happens to personal identity when memories can be edited? How do we balance therapeutic benefit against the risk of cognitive inequality?&lt;/p&gt;&#10;&lt;h2 id="key-questions"&gt;Key Questions&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;What are the ethical limits of cognitive enhancement?&lt;/li&gt;&#10;&lt;li&gt;How should we regulate brain–computer interfaces?&lt;/li&gt;&#10;&lt;li&gt;What happens to personal identity when memories are altered?&lt;/li&gt;&#10;&lt;li&gt;How do psychedelic therapies challenge traditional models of mental health?&lt;/li&gt;&#10;&lt;/ul&gt;&#10;&lt;h2 id="selected-publications"&gt;Selected Publications&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;&lt;em&gt;Ethics of Emerging Technologies&lt;/em&gt; (chapter) — Oxford University Press, 2024&lt;/li&gt;&#10;&lt;li&gt;&lt;em&gt;Neuroethics: Core Readings&lt;/em&gt; (co-editor) — MIT Press, 2023&lt;/li&gt;&#10;&lt;/ul&gt;</description></item><item><title>History of Philosophy of Mind</title><link>https://nishanthks.pages.dev/research/history-of-philosophy-of-mind/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/history-of-philosophy-of-mind/</guid><description>&lt;p&gt;Tracing how Descartes, Hume, James, and Husserl grappled with consciousness, and what their partial successes and failures still teach us about contemporary debates.&lt;/p&gt;&#10;&lt;p&gt;The history of philosophy of mind is not merely an academic exercise. Understanding how earlier thinkers framed the mind-body problem helps us see which of our own assumptions are genuinely warranted and which are inherited artifacts of earlier confusions.&lt;/p&gt;&#10;&lt;h2 id="key-questions"&gt;Key Questions&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;What can Descartes&amp;rsquo; equivocation teach us about contemporary dualism?&lt;/li&gt;&#10;&lt;li&gt;How did Hume&amp;rsquo;s bundle theory anticipate modern deflationism about the self?&lt;/li&gt;&#10;&lt;li&gt;What does William James&amp;rsquo;s radical empiricism offer to consciousness studies?&lt;/li&gt;&#10;&lt;li&gt;How does Husserl&amp;rsquo;s phenomenology relate to modern neuroscience?&lt;/li&gt;&#10;&lt;/ul&gt;&#10;&lt;h2 id="selected-publications"&gt;Selected Publications&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;&lt;em&gt;Historical Perspectives on Consciousness&lt;/em&gt; — Cambridge University Press, 2023&lt;/li&gt;&#10;&lt;li&gt;&lt;em&gt;Descartes Was Half Right&lt;/em&gt; — Aeon, 2025&lt;/li&gt;&#10;&lt;/ul&gt;</description></item><item><title>Public Philosophy</title><link>https://nishanthks.pages.dev/research/2026-09-04-public-philosophy/</link><pubDate>Mon, 01 Jan 0001 00:00:00 +0000</pubDate><guid>https://nishanthks.pages.dev/research/2026-09-04-public-philosophy/</guid><description>&lt;p&gt;Writing for general audiences in Aeon, Nautilus, and The Atlantic; advising government bodies on AI consciousness policy; and hosting the podcast &lt;em&gt;The Observing Mind&lt;/em&gt;.&lt;/p&gt;&#10;&lt;p&gt;Philosophy too often remains locked in academic journals. My public work aims to bring philosophical questions about consciousness, AI, and the self to broader audiences — not by simplifying them, but by showing that these questions matter for how we live.&lt;/p&gt;&#10;&lt;h2 id="activities"&gt;Activities&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;&lt;strong&gt;Writing&lt;/strong&gt;: Regular contributor to Aeon, Nautilus, The Atlantic, and The Guardian&lt;/li&gt;&#10;&lt;li&gt;&lt;strong&gt;Podcast&lt;/strong&gt;: Host of &lt;em&gt;The Observing Mind&lt;/em&gt; — conversations about consciousness and AI&lt;/li&gt;&#10;&lt;li&gt;&lt;strong&gt;Policy&lt;/strong&gt;: Advisory roles with UK AI Safety Institute and EU AI Act working groups&lt;/li&gt;&#10;&lt;li&gt;&lt;strong&gt;Public Lectures&lt;/strong&gt;: TED, Royal Institution, Festival of Philosophy&lt;/li&gt;&#10;&lt;/ul&gt;&#10;&lt;h2 id="selected-writing"&gt;Selected Writing&lt;/h2&gt;&#10;&lt;ul&gt;&#10;&lt;li&gt;&lt;em&gt;What Would a Conscious AI Actually Feel?&lt;/em&gt; — Aeon, 2025&lt;/li&gt;&#10;&lt;li&gt;&lt;em&gt;The Self as Story&lt;/em&gt; — Aeon, 2026&lt;/li&gt;&#10;&lt;li&gt;&lt;em&gt;Descartes Was Half Right&lt;/em&gt; — The Atlantic, 2025&lt;/li&gt;&#10;&lt;/ul&gt;</description></item></channel></rss>