Philosophy of Brain-computer interface

After decades of debate in robotics and AI ethics, the exponential growth of technology now brings us to the next frontier: neuroethics.

One of the biggest differences between brain–computer interfaces (BCI) and modern media or information technology is the direct access such technology has to neural pathways—the ability to bypass them and to modulate their dynamics. Even large language models and overstimulating media, with their visual and auditory stimuli, can strongly reshape our behavior, beliefs, and attention by letting us delegate our cognition and private thoughts to AI. If these comparatively indirect technologies are already so influential, how disruptive could BCI be when misused?

Yet there is a less recognized ethical dimension of BCI that lies beyond normative ethics. By “ethics” here I mean questions of how to regulate, use, and deploy the technology safely and how to protect privacy. What remains far less understood is how the form of the technology itself—and the way we define its goals and loss functions, and on what philosophical framework—shapes its real impact on patients and people. This is what I would like to address as the first principles of BCI.

Now is the time for a “Philosophy of BCI” beyond the “Ethics of BCI.”

Abstract of the essay:

The Brain–Computer Interface (BCI) is not just a technological progress but anontologicalrupture—a disruption of the fundamental structure of human cognition and learning. Existingdefinitions of BCI focus on its clinical functionalities and applications, with the following ethi-cal discourse remaining confined to outcome-oriented frameworks of normative ethics. Yet BCI’smedia-formal specificity, namely its capacity to link brain and world directly and bypassing nat-ural sensorimotor pathways, remains philosophically unexamined. In particular, its potential toreconfigure the first-principle conditions of human cognition and the formation of the self is stillundertheorized. A philosophical definition capable of accounting for this disruptive specificity istherefore urgently needed. Here, we propose a new philosophical definition that treats BCI as anovel cognitive media interface, and uses metaphysics as a tool to examine how its formal struc-ture deconstructs not only traditional epistemology, but also the Kantian framework of sensibility,understanding, and the transcendental conditions of experience. Just as digital media external-ized memory and perception, and artificial general intelligence (AGI) outsourced discernment, BCIthreatens to bypass the bodily foundations of learning and expression altogether, risking a humansubject reduced to a reactive mechanism without awareness. Through an interdisciplinary inquirydrawing on engineering, neuroscience, and metaphysics, we develop a theoretical framework,thePhilosophy of BCI, to analyze how such cognitive transformations fundamentally reconfigure on-tological conditions of selfhood, free will, moral judgment, emotion, aesthetic perception, and theshaping of tacit experience. Ultimately, the paper poses a critical question: In the age of BCI, doesthe human still exist through the body, or must we now redefine human subjectivity upon newcognitive conditions—those of disembodied awareness?

Full essay: https://osf.io/preprints/osf/hgajv_v1