David Nyman wrote:
> 2009/9/22 Flammarion <peterdjo...@yahoo.com>:
>>> So what did you mean the reader to conclude from your original
>> I wasn't trying to settle the whole issue in one go.
>>> You concluded that the realisation of a computation doesn't
>>> cause consciousness. But did you also mean to imply that nonetheless
>>> the realisation of a computation IS consciousness? If so, why didn't
>>> you say so? And how would that now influence your evaluation of CTM?
> Would you respond to this please?
>>>> I find them both quite contestable
>>> If you would risk saying precisely why, you might have a counter-argument.
> Klein's criticism of Maudlin is concerned with constraining what might
> be considered a valid computational realisation. Were this accepted
> as reasonable, he could attack that particular reductio by disputing
> the adequacy of the realisation. This is however a separate question
> to the lack of any consistent justification of the association of
> homogeneous experiential states to heterogeneous physical ones, which
> does not depend on any particular reductio argument. Klein does not
> set out to address this issue, but tips his hand by remarking that "I
> remain neutral between identifying the disposition with the
> first-order property or treating it as a second-order property that is
> realized in each case by some first-order property".
> The problem with CTM as a physical theory is that it violates normal
> standards of physical explanation. The very notion of computation is
> based not on a consistent self-selection of a specific
> physically-defined class of events, but rather on an external
> interpretation of a functionally-defined class. This is not
> problematic in the third-person sense, but if a first-person
> experiential state is to be considered equivalent merely to what we
> could say about something, then it is not a physical state in any
> normally understood sense. What would make a theory of consciousness a
> physical theory would be a normal causal account of a succession of
> physical states, the experience that accompanies them, and the precise
> relation between them. Such a theory would of course escape the
> vulnerability to accusations of lack of meaningful physical commitment
> inherent in MR.
Such a theory is available. It is the evolutionary account of the
development of consciousness, c.f. Thomas Metzinger, Antonio Damasio,
Julian Jaynes, Daniel Dennett. Knowing the physical function of a
species sensors and the evolutionary history of it's environment you
could infer what it is conscious of.
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