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It is time to give up the dualism introduced by the debate on consciousness

noemamag.com

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Re: It is time to give up the dualism introduced by the debate on consciousness

#761

The magazine is funded by: https://berggruen.org/projects The investment arm for this influencer fund is: https://www.berggruenholdings.com/ The fund is invested in AI and Berggruen pushes the AI/UBI narrative: https://www.ft.com/content/9b93e02a-c693-4070-9094-a2f532dfa... https://www.linkedin.com/in/nicolasberggruen?trk=public_post... You can already see from the glossy website that this is a well funded propaganda…

Why would it serve the interests of AI companies to promote materialism? It seems to me that idealism would be more in the interest of AI companies to promote, since my impression is idealists are more likely than materialists to believe that AI will never be conscious, and AI being perceived as conscious would be problematic for companies that want to provide AI as a product.

Re: It is time to give up the dualism introduced by the debate on consciousness

#762

Earlier quoted context omitted.

Alas, no I am not. They're properties of the world which consciousness measures. A mountain is painted in the ink of a photo, the mountain is not an illusion. You're focused only on the measurement, and not what is measured.

Why "alas"?

Alas for my interlocutor's argument.

Re: It is time to give up the dualism introduced by the debate on consciousness

#763
post #733

Earlier quoted context omitted.

You can read my other comment. You're also committing the genetic fallacy. Yes, a hand can measure itself. Yes, consciousness as a measurement process of reality can expose to the conscious agent that its own consciousness is a merely a process in the world. Just as a camera, in photographing a mirror, discovers that it is only a camera located at some point in space and time. The "back to basics" pov you're talkign…

>discovers that it is only a camera located at some point in space and time. It discovers no such thing. It can only measure the signals coming from the sensors. That is its ground truth. If a sensor can produce a signal without having an image fall on it, then that would be what the camera sees. So in this case, it would perceive the image of a camera in a mirror, but that would not be the reality.

It doesnt perceive the image of a camera, it's sensor is that image. What it means to perceive is for that image to form. This is the second great fallacies of idealism: (1) the genetic fallacy above that the origin/product of a process must share properties and (2) this fallacy of ambiguity on the word 'see'/perceive (between the mental act of drawing attention to an aspect of a perception, and the physiological act of forming that perception).

When I open my eye, light hits it, striking off the object which I am seeing. What it means to see is for that object to cause my perception. I am NOT seeing my perception, that doesn't make any sense -- it's incoherent because it's an infinite regress.

When I open my eyes and see the coffee, my body changes to have the perception of that coffee as part of my structure -- I am the photographic plate. Just as the photographic plate isnt taking a picture of itself, neither is my eye or mind.

To see is, akin to the photographic plate, to be changed by the world so that you have an impression of it. You do not see seeing, you see objects.

Re: It is time to give up the dualism introduced by the debate on consciousness

#764
post #733

Earlier quoted context omitted.

>discovers that it is only a camera located at some point in space and time. It discovers no such thing. It can only measure the signals coming from the sensors. That is its ground truth. If a sensor can produce a signal without having an image fall on it, then that would be what the camera sees. So in this case, it would perceive the image of a camera in a mirror, but that would not be the reality.

It doesnt perceive the image of a camera, it's sensor is that image. What it means to perceive is for that image to form. This is the second great fallacies of idealism: (1) the genetic fallacy above that the origin/product of a process must share properties and (2) this fallacy of ambiguity on the word 'see'/perceive (between the mental act of drawing attention to an aspect of a perception, and the physiological act…

>To see is, akin to the photographic plate, to be changed by the world so that you have an impression of it

And the point is that you don't need the "world" aka reality to make that change. It can come from within, for example a faulty sensor creating an image of a cloud that does not exist.

And the implication that follows is that just because you percieve something does not mean that it is "real".

This can be made more clear if you understand that every "real" object is made up of pixe dust aka fields. When you see a particle at some point, say an electron, there is actually nothing there...but the space at that location behaves, for some reason, as if there is an electron there...

And that is another problem with the physical idea. What happens if you continuously split an object? If it is really physical, then it should remain physical no matter how many times it is split. But we see that it is not the case.

Re: It is time to give up the dualism introduced by the debate on consciousness

#765
I followed and was very interested until:

> But the argument is weak. A philosophical zombie would claim to know what subjective experience is; otherwise, it would be empirically distinguishable from a human. Chalmers’s point is that the existence of the hypothetical, irreducible consciousness of which he speaks is something we can be convinced of only by introspection. During introspection, physical processes in my brain convince me of my consciousness. The same would theoretically happen in the zombie brain, convincing it of having consciousness as well. If this is true, can I believe my own conclusion of having this mysterious non-physical experience, knowing that if I were a zombie, I would be convinced of the same without actually having it? The argument is self-defeating.

My reaction here: it seems to me that the p-zombie by construction doesn't have a "me" to be convinced, so "physical processes in my brain convince me of my consciousness. The same would theoretically happen in the zombie brain, convincing it of having consciousness as well." doesn't make sense.

Therefore the demonstration that the argument is self-defeating fell appart, and I stopped finding the article insightful.

Can someone help me see what I'm missing?

Re: It is time to give up the dualism introduced by the debate on consciousness

#767
I'm not sure the article really adds up. The hard problem of consciousness in a normal definition is:

>to explain how and why organisms have qualia or subjective experience. (from Wikipedia)

(or "why the brain’s behavior is accompanied by experience at all" in the article)

He then supposes this "assumes upfront that there exists a metaphysical gap between mind and body". But there probably isn't so he jumps to:

>So, there is no “hard problem of consciousness.”

But that doesn't explain how/why there are qualia and the like.

I personally think how/why qualia it a real hard question but scientifically tractable.

A little guessing. You can assume we evolved - much evidence - and so consciousness has survival / reproductive functionality. The brain has billions of sensory, memory and other neurons and they have to compress that data down to something a creature can act on - should it feed of run away etc. So conscious awareness is probably something like a situation summary you can act on.

One interesting thing is there is a lot of unconscious awareness and actions going on - when you walk across a room the nervous system has to process all sorts of stuff about your body position and coordinate dozens of muscles but you are normally not consciously aware of it, so presumably the conscious bit of you brain is some small portion linked to the thinking talking and remembering bits.

I think much of the subtlety of conscious experience is because there is a lot of unconscious things underlying it. You see say a red apple and it's linked to memories of apples, instincts for food, evolved associations with red, your mood and the like. It all gets reduced in something like a lossy compression to what you are aware of.

Re: It is time to give up the dualism introduced by the debate on consciousness

#768
post #767

I'm not sure the article really adds up. The hard problem of consciousness in a normal definition is: >to explain how and why organisms have qualia or subjective experience. (from Wikipedia) (or "why the brain’s behavior is accompanied by experience at all" in the article) He then supposes this "assumes upfront that there exists a metaphysical gap between mind and body". But there probably isn't so he jumps to: >So,…

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Re: It is time to give up the dualism introduced by the debate on consciousness

#769

Rovelli is arguing (I think) that we need to fundamentally view consciousness as a natural phenomenon - albeit one that is extremely complex and poorly understood. So we ditch the philosophical puzzle and focus on the reality we can perceive and reason on. The problem is that consciousness is a philosophical invention (and a slippery one at that). We're in the wrong frame. If you accept consciousness is a thing you e…

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Re: It is time to give up the dualism introduced by the debate on consciousness

#770
post #15

> This contradicts everything we have learned about nature. It doesn't contradict anything. It simply means that there is a gap in our current understanding, which may (or may not [1]) be scientifically explained in the future. The default reflex of the opponents of "the hard question" (i.e. those who deny the existence of such a question) is to attach a religious or spiritualist meaning to it, which is far from the…

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