your concluding sentence is
" But my brain just won't let me think this way."
Have you been carried away?
Who is "your brain" to make decisions upon you? (maybe you mean only that the 
mechanism of your brain, the main tool "YOU"  use in mental activity, is not 
predesigned for such action?) So: is there a pre-design (ha ha)? 
More importantly: who is that "me" in conflict with 'your'  brain? 
How do you 'want' to 'think' something (which involves your brain) when 'your 
brain' won't let it happen?
OK, let's introduce "you", the homunculus, who wants to think some way and your 
'brain' did not reach the sophistication of the design (yet?) to comply - as a 
reason for "won't let me". 
With what 'tool' did "you" WANT to "think this way"? How many people are you 
I am asking these stupid qiestions in the line of my search for SELF ("I"), vs. 
the total interconnectedness of our personal existence with 'the rest of the 
world'. I expect that you may provide useful hooks for me in such respect. 


  ----- Original Message ----- 
  From: Stathis Papaioannou 
  Sent: Thursday, January 25, 2007 7:08 AM
  Subject: RE: ASSA and Many-Worlds

  Jason Resch writes:

  > > Jason Resch writes:
  > >
  > >My appologies to those on this list, this is how I should have worded
  > >my conclusion:
  > >Positive spared lives = Take replication
  > >Neutral spared lives = Take coin flip
  > >Negative spared lives = Take coin flip

  > This is an analysis from an altruistic viewpoint, i.e. which choice will 
  > the net happiness in the world. What I am asking is the selfish question, 
  > should I do to avoid being tortured? If I choose the replication it won't 
  > me from a selfish point of view if one person will definitely be tortured 
  > I am unlikely to be that person. Indeed, after the replication it won't 
affect me
  > if *all* the other copies are tortured, because despite sharing the same 
  > up to the point of replication, I am not going to experience their pain.

  > I think our disagreement stems from our different conceptions of 
consciousness.  You seem to believe that once you experience an observer 
moment, that you are destined to experience all future observer moments of that 
observer.  While this is the way most people see the world, I consider that to 
be an illusion caused by memory.  i.e. "We remember past observer moments so we 
must be moving into the future."
  > I believe that its is just as beneficial to do something that will improve 
someone else's observer moments as it is to improve one's future observer 
moments. Just think: your current observer moment never gets to experience the 
fruits of its current labors, it remains in that observer moment for all time.  
Yet we still go to work.  That is why altruism is indistinguishable from 
selfish behavior in my philosophy.  There is no consciousness outside of brain 
states, brain states are consciousness, since they exist they are experienced, 
no one can say by who or by what, their existance is experience.  Therefore it 
is in everyone's interest to improve reality's first person, of which every 
observer moment is a part.
  > It's easy to see how evolution taught us to work for one individual's 
future observer moments, we defer gratification all time in order to increase 
the average quality of all future observer moments.  I'm not advocating we all 
become like Mother Teresa, but I think we should understand that we are no more 
(or less) our future observer moments than we are other individual's observer 

  I completely agree with your view of observer moments: the person who wakes 
  in my bed tomorrow won't be me-now, he'll just be someone who shares most of 
  memories and believes he is me. In fact, if I were killed with an axe during 
the night 
  and replaced with an exact copy, it wouldn't make any difference to me or 
  else, because I "die" every moment anyway. But the problem is, I am very 
attached to 
  the illusion of continuity of conscious and personal identity even though I 
know how it 
  is generated. If I give in to it, I might decide to treat everyone the same 
as I do myself, 
  but just as likely I might decide to be completely reckless with my life, or 
even with 
  everyone else's life. But my brain just won't let me think this way. 

  Stathis Papaioannou
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