Stathis Papaioannou wrote:
> Brent Meeker writes:
> 
> 
>>>A non-conscious computation cannot be *useful* without the 
>>>manual/interpretation,
>>>and in this sense could be called just a potential computation, but a 
>>>conscious
>>>computation is still *conscious* even if no-one else is able to figure this 
>>>out or
>>>interact with it. If a working brain in a vat were sealed in a box and sent 
>>>into
>>>space, it could still be dreaming away even after the whole human race and 
>>>all
>>>their information on brain function are destroyed in a supernova explosion. 
>>>As far
>>>as any alien is concerned who comes across it, the brain might be completely
>>>inscrutable, but that would not make the slightest difference to its 
>>>conscious
>>>experience.
>>
>>Suppose the aliens re-implanted the brain in a human body so they could 
>>interact with
>>it.  They ask it what is was "dreaming" all those years?  I think the answer 
>>might
>>be, "Years?  What years?  It was just a few seconds ago I was in the hospital 
>>for an
>>appendectomy.  What happened?  And who are you guys?"
> 
> 
> Maybe so; even more likely, the brain would just die. But these are 
> contingent facts about 
> human brains, while thought experiments rely on theoretical possibility.

That's generally useful; but when we understand little about something, such as 
consciousness, we should be careful about assuming what's "theoretically 
possible"; 
particularly when it seems to lead to absurdities.  How do we know it's a 
contingent, 
and not essential, fact about brains...and conscious thought?

>  
> 
>>>>>>>then it can be seen as implementing more than one computation
>>>>>>>simultaneously during the given interval.
>>>>>>
>>>>>>AFAICS that is only true in terms of dictionaries.
>>>>>
>>>>>Right: without the dictionary, it's not very interesting or relevant to 
>>>>>*us*.
>>>>>If we were to actually map a random physical process onto an arbitrary
>>>>>computation of interest, that would be at least as much work as building 
>>>>>and
>>>>>programming a conventional computer to carry out the computation. However,
>>>>>doing the mapping does not make a difference to the *system* (assuming we
>>>>>aren't going to use it to interact with it). If we say that under a certain
>>>>>interpretation - here it is, printed out on paper - the system is 
>>>>>implementing
>>>>>a conscious computation, it would still be implementing that computation 
>>>>>if we
>>>>>had never determined and printed out the interpretation.
>>
>>And if you added the random values of the physical process as an appendix in 
>>the
>>manual, would the manual itself then be a computation (the record problem)?  
>>If so
>>how would you tell if it were a conscious computation?
> 
> 
> The actual physical process becomes almost irrelevant. In the limiting case, 
> all of the 
> computation is contained in the manual, the physical existence of which makes 
> no 
> difference to whether or not the computation is implemented, since it makes 
> no difference 
> to the actual physical activity of the system and the theory under 
> consideration is that 
> consciousness supervenes on this physical activity. If we get rid of the 
> qualifier "almost" 
> the result is close to Bruno's theory, according to which the physical 
> activity is irrelevant 
> and the computation is "run" by virtue of its status as a Platonic object. As 
> I understand 
> it, Bruno arrives at this idea because it seems less absurd than the idea 
> that consciousness 
> supervenes on any and every physical process, while Maudlin finds both ideas 
> absurd and 
> thinks there is something wrong with computationalism.

As I understand your argument, the manual doesn't have to be a one-to-one 
translator 
of states, and so it can "translate" from the null event to any string 
whatsoever. 
So the physical event is irrelevant.

Brent Meeker

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