Among the PCIFs mentioned in section 3.2.2, I consider it to be one of the more interesting ones, principally because it may be indicative of certain kinds of “self-modeling,” and the theoretical approaches to phenomenal consciousness I intuitively find most promising are those which involve certain kinds of self-modeling.
That said, I still give it very little weight, since it’s very unclear what, exactly, different mirror-related behaviors imply about the self-modeling capacities of the animal, and how those relate to the self-modeling capacities that may be necessary for conscious experience. For example see the quotes and sources in footnote 109.
How relevant is “the mirror test” in thinking about consciousness?
Among the PCIFs mentioned in section 3.2.2, I consider it to be one of the more interesting ones, principally because it may be indicative of certain kinds of “self-modeling,” and the theoretical approaches to phenomenal consciousness I intuitively find most promising are those which involve certain kinds of self-modeling.
That said, I still give it very little weight, since it’s very unclear what, exactly, different mirror-related behaviors imply about the self-modeling capacities of the animal, and how those relate to the self-modeling capacities that may be necessary for conscious experience. For example see the quotes and sources in footnote 109.