On 12/17/2011 4:30 AM, Quentin Anciaux wrote:
The thought experiment is that:
1- Computationalism is true.
2- So it means there exists conscious program.
3- You just stumble accros one.
4- You run it.
5- During the run you've seen that some parts are never accessed.
6- You remove those parts.
7- You run it again... it must still implement the conscious program (3) by
points 1 and 2.
N- you can build a machine that implements and can only run 3 but that can't handle
counterfactual, but as the computation is the same as 3, it must be as conscious as when
it was running on a complete physical computer.
N+1- you can restore the handling of conterfactual by adding inactive piece. But If N
was not conscious, adding inactive pieces shouldn't render it conscious.
Yes, that's my understanding of the argument. But I find it curious that if we substitute
"intelligent" for "conscious" it no longer seems paradoxical. We readily conclude that
removing the ability to handle counterfactuals makes the machine unintelligent. Yet most
people think a machine should be intelligent in order to be conscious. Bruno thinks it
must understand finite induction. Yet there are very many people, whom we assume we are
conscious, but have never heard of finite induction (their "finite induction" register is
missing). Maudlin comments that "intelligence" is dispositional and so is different from
consciousness. But why isn't a computation dispositional too? If it were not then it
seems that you run into the paradox of the rock that computes everything.
I think the paradox arises from neglecting the fact that intelligence, computation, and
maybe consciousness are all relative to a context or environment. Intelligence is the
ability to learn from interacting with the environment AND acting to some purpose in the
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