On 04 Feb 2011, at 19:49, David Nyman wrote:

On 4 February 2011 15:20, Bruno Marchal <marc...@ulb.ac.be> wrote:

What I think I'm still missing is the precise significance of "has to"
in the above.

It means that if we assume MEC, then, for explaining the mind whe have to
explain the quanta from a theory which does NOT assume a real primary
physical world.

I thought the point was that he does NOT assume MEC.  If I understand
him, he's trying to develop a non-MEC theory.

I think so too. I might have some doubt because Colin is not always enough clear (cf his distinction between comp and COMP). many of its critics of comp are just critics on the old pre-godelian conception of comp. I like to insist that comp is antireductionist: indeed it defend the right of the machine, and it shows that machine already defend such right. The universal machine is a 'natrally' universal dissident allergic to any form of authoritative argument. Children know but adults forget (alas!).


All theories, of
course, must undergo the test of agreement with observation.
Sometimes you seem to be saying that the UDA refutes all non-MEC
theories a priori.

?

UDA assumes MEC.



 I didn't think you claimed that - only that UDA
1-7 shows us that one's locus of observation must always be a
posteriori, insensible of interruption, and hence indeterminate.  Of
course, UDA assumes MEC (hence cut-and-paste) and this is why step 8
can provide the intuition that the assumption of a natural world is
irrelevant to what is observed.

Yes.



In a natural-world non-MEC theory,
the possibility of cut-and-paste may be defeated by Heisenberg,

Yes. Or any non-comp interpretation of the quantum. You are right.



but
nonetheless I can at least perform the same thought experiment, since
if I *could* be copied "physically", I still couldn't predict which
copy I would be, or what had occurred in the interim, and for similar
reasons.

Actually you are right here too. MEC just makes the reasoning easier, but it can be weakened a lot with only simple (but tedious to describe) changes in the argument. The extreme case happens with the idea that "my consciousness" is the consciousness of a unique universal program. But with comp and its weakening, that unique program has to be isolated by the hypothesis in the philosophy of mind. The reversal will not occur when postulating a non Turing emulable reality for "my brain" to proceed. Somehow the limit of comp with the level made low go back to a form of physicalism, and contrariwise, making the level of comp very high leads to quite dreamy-like realities. The rarity of white rabbits is an empirical argument for saying that our (common, sharable) level of substitution is rather low. It might correspond to the Heisenberg limit, but that is not yet clear for me.

Bruno



On 03 Feb 2011, at 22:34, David Nyman wrote:

On 3 February 2011 13:40, Bruno Marchal <marc...@ulb.ac.be> wrote:

Colin has to find a difference between the physical world and the
physical
world extracted from comp.

What I think I'm still missing is the precise significance of "has to"
in the above.

It means that if we assume MEC, then, for explaining the mind whe have to
explain the quanta from a theory which does NOT assume a real primary
physical world.
The "has to" is a modality of necessity.
It means that the UDA has reduced a problem (the mind-body problem) into another problem (the problem ro explain why computers develop beliefs in a
natural world).
A natural world can still exist, if you really want it to exist, but is made entirely devoid of any explanatory purpose. Even if it exists, we can see it and it cannot interfere in anyway with pur consciousness, including the consicousness we have when doing experiments in physics. So it exists in the sense that you can say that, despite thermodynamics explain how car can moven you still believe that the real reason is that invisible horses pull the cars. With the usual omnipresent form of Occam, we can say that if comp
is correct, there is no physical universe at all.
Of course we don't know, the comp-physics is still in his infancy, and it might taken 1 biilions years to extract physics, and perhaps to refute comp. AUDA refutes just the simple idea that we know already that comp entials too much white rabbits. AUDA just reminds people that the psychologfy/ theology of actual well defined ideally correct machine is hugely non trivial, and in particular that it gives an arithmetical interpretation of the usual initial theory of matter by Aristotle---Plotinus quite close to quantum mechanics.




What is supposed to follow from NOT finding any such
difference?

Then we can abandon the idea of materialism, like the biologist have
abandoned the principle of vitalism, and we can go back to the Platonist
conception of reality.
We know then that the theory of everything is elementary arithmetic (or any
first order Turing universal system).
We can explain both mind (qualia) and matter (quanta) in a simple coherent picture, which, contarary to materialism gives the big role to the notion of
(Löbian) person.



As far as I follow you, the full entailment of "the
physical world extracted from comp" isn't entirely clear yet.

UDA+MGA does not extracts physics from computer science, but it reduces the
mind body problem to the problem of extracting physics (as common
hallucination of universal machine, if you want, from computer
science/number theory.

Everett uses comp implicitly. So a consequence of UDA+MGA is that Everett has not finished its task. IF comp is correct, the SWE has to be deduced
from comp, and not to be postulated.

Have you understand UDA1-7? If you get each points of UDA1-7, you know that IF there is (primary) physical universe, and if that universe is enough big, then the reversal physics/machine-theology is proved. MGA (UDA-8) just remove the assumption of that big universe, and by doing so, it eliminates the assumption of any universe. Then with OCCAM, a 'believer' in comp has no
reason at all to believe in a primary universe (big or little).





But if
this could eventually be achieved, and it could be shown to be
entirely consistent with what we observe (so that one couldn't find
the difference you mention above) what conclusion would this justify,
other than NOT RULING OUT comp as an ultimate theory?

With occam, it rules out materialism and physicalism. And without occam it makes those theory pseudo-religious, given that they would explain nothing
and just reintroduce a mysterious matter, a mysterious mind, and a
mysterious link in between.

Comp on the contrary provides an explanation of a (non computable) matter,
of a (non computable) mind and of no mysterious link between the two.
Besides comp explains rather easily, already, the quantum weirdness, given
that indeterminacy, non locality, non clonability, MW, are direct
consequences. And quantum computability is partially explained formally by
the classical theory of knowledge and matter (by the greeks), when
translated in the language of a Löbian machine.





 Of course such
an achievement would be a major, and pretty convincing, result in
itself, but is there some stronger reason why it would definitively
rule out ANY alternative, natural-world, non-CTM theory of mind- body?
If so, I haven't quite grasped the point yet.


Science never rules out any theory. Only a pseudo-religious conception of science does this. Science only suggests simpler theory, and thus less
hypotheses. Evolution does not rule out creationism. It makes it just
ridiculous. Likewise comp makes ridiclous the belief in a prmiary physical universe. Comp gives a simpler explanation for the origin of the belief by
machine in a physical universe.
Science + occam rules out theories in practice.

My initial goal was just to show that comp does not solve the mind- body problem, but makes it two times more difficult, given that comp FORCES US to
reduce the appearance of matter to number relations (*even* if matter
exists. Matter has no role in the mind at all. You can add it like you can believe in astronomy and in the idea that planets move thanks to invisible
angels).

Of course, we see in the process that comp does explain the difference between quanta and qualia, and does explain why appearance of quanta appears and are sharable. It reduces the whole mind and matter to the mystery of the natural numbers, but then it can explain why that mystery has to remain a mystery. In that sense, comp solves conceptually both the mind-body problem
and the problem of the origin of things. Practically the solution is
testable.

Hope this help. Tell me if you see that UDA1-7 leads to the reversal between physics and 'machine's self-reference (theology)'. Then MGA is "just" an
elimination of the need of a big universe in the seven step.

Bruno



http://iridia.ulb.ac.be/~marchal/



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