On Tuesday, February 4, 2014 2:31:36 PM UTC-5, Bruno Marchal wrote:
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> On 04 Feb 2014, at 15:33, Craig Weinberg wrote:
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> On Tuesday, February 4, 2014 3:57:46 AM UTC-5, Bruno Marchal wrote:
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>> On 03 Feb 2014, at 21:25, Craig Weinberg wrote:
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>> On Monday, February 3, 2014 3:17:46 AM UTC-5, Bruno Marchal wrote:
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>>> On 02 Feb 2014, at 20:31, meekerdb wrote:
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>>>  On 2/2/2014 5:37 AM, David Nyman wrote:
>>>  
>>> Craig, nothing you have said so far diminishes by a single iota the 
>>> significance of the paradox to your theory. It's not so easy to disarm it 
>>> as insouciantly interpolating armfuls of non-sequiturs couched in an 
>>> impenetrable private jargon. You quote Chalmers, but you consistently dodge 
>>> (or perhaps don't really get) the point he is making. His analysis isn't 
>>> merely that physics seems to make consciousness causally irrelevant, though 
>>> that in itself would be daunting enough. The paradoxical entailment comes 
>>> from confronting the stark realisation that, despite this, 
>>> physically-instantiated bodies and brains (i.e. the appearances in terms of 
>>> which we interact both with "ourselves" and with each other) continue to 
>>> behave *as if* they were laying claim to such conscious phenomena. 
>>> Furthermore, they apparently do so by means of a causally-closed mechanism 
>>> that entails that they neither possess these phenomena nor could plausibly 
>>> have any access to them. 
>>>
>>>
>>> But the "apparently" in the above is not apparent at all.  One could 
>>> just as well conclude that consciousness is a nomologically necessaryaspect 
>>> of the causally-close physics; that it's no more separable than is 
>>> temperature from molecular motion.
>>>
>>>
>>> That analogy is limited. You can explain temperature from molecules 
>>> cinetics by remaining entirely in the 3p account. The mind-body problem is 
>>> that if you can explain the whole 3p of the 1p, then the mind seems having 
>>> no role at all. 
>>> Now with comp we take the mind seriously and can explain its necessity 
>>> and role (like with the hypostases), but we lost any ontic place for 
>>> matter, so we lost primitive physics, and we have to recover it by a 
>>> statistics on the 1p brought by all computations.
>>>
>>> It is not a problem (except for Aristotelian fundamentalists) because 
>>> nobody has ever provided evidences for primitive matter or physicalism. It 
>>> is only a big assumption in metaphysics.
>>>
>>
>> Is there a good resource online which explains the eight hypostases and 
>> their relevance to connecting consciousness to computation? 
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>> This one, often mentioned. To get the connection with consciousness, you 
>> need to work IN the theory comp, and assume that your consciousness is 
>> invariant for digital brain substitution (at some level). Then the 
>> self-reference theory redo an abstract form of the UDA in arithmetic.
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>> http://iridia.ulb.ac.be/~marchal/publications/SANE2004MARCHALAbstract.html
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> Thanks, but I am looking at more of a Wikipedia-level explanation rather 
> than a logician's diagram. No offense, it looks cool.
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> Well, there are the 700 pages quasi-self contained version and the 
> original thesis, but it is in french.
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> Ah, an exposition of the UDA is also here, by someone who sometimes 
> participates here, Pierz:
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> http://clubofsc.blogspot.be/2011/08/my-topic-universal-dovetailer-argument.html
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> But the math part is both a very long work, then suddenly made short 
> thanks to a theorem of Solovay, but of course short is not necessarily more 
> easier, as it presupposes a familiarity with  Gödel, Löb and many results 
> in mathematical logic and theoretical computer science. 
>

So there is no non-technical description or overview of the 8 hypostases.
 

>
> Bruno
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> Craig
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>> Bruno
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>> http://iridia.ulb.ac.be/~marchal/
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> http://iridia.ulb.ac.be/~marchal/
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