Bruno Marchal writes:
> Those specifications have to make physical processes NOT turing
> emulable, for Chalmers' idea being coherent. The price here would be an
> explicit NON-COMP assumption, and then we are lead outside my working
> hypothesis. In this way his dualism is typically non computationalist.
> I met David Chalmers in Brussels in 2000 (at the Brussels ASSC
> meeting). He *is* indeed quite coherent, in the sense that he considers
> that in the self-duplication Washington/Moscow experiment the first
> person must feel to be at the two places simultaneously.
I'm surprised at this, and I don't see how it fits with the rest of his theory
> This is coherent also with his dualist interpretation of Everett. Now,
> I personally agree with Hans Primas, and David Deutsch, that Everett's
> move is motivated by a search for a monistic view of (quantum) reality.
> [For the modalist: Note that the G-difference (but G*-equality)
> between Bp and Bp & p makes it possible, *through* comp to justify
> phenomenologically (i.e. in first person terms) the gap between the two
> aspects of the mind defended by Chalmers.]
> About Chalmers's dualism: see:
The cited article a rather emotional criticism of Chalmer's ideas. What it
seems to amount to is this. Suppose someone figures out the Mystery of
Consciousness, much simpler than we all suspected, as follows: whenever a
switch goes through a particular sequence 101011010010011, then that is
necessary and sufficient to produce a conscious experience. The
anti-chalmerites will rejoice and say that's it, philosophers of mind can all
pack up their bags and go home, we now know everything there is to know about
consciousness. The chalmerites, on the other hand, will say, that's very
interesting, but we still haven't the slightest idea what it is like to
experience that switching sequence unless we, well, actually experience that
switching sequence. Working out that the sequence creates a conscious
experience is the "easy" problem, explaining why it creates a conscious
experience at all, or why a particular conscious experience, is the "hard"
problem. Both groups agree on the facts, but the chalmerites think it's pretty
amazing that a conscious experience is produced, while the anti-chalmerites
think it's no big deal, in fact not even worthy of the name "problem", let
alone "hard problem". I don't see that there is a dispute here at all regarding
empirical or logical facts. The dispute seems to be over an attitude to the
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