On 27 March 2014 18:48, Bruno Marchal <[email protected]> wrote:

>
> On 26 Mar 2014, at 13:47, Stathis Papaioannou wrote:
>
>
>
> On Wednesday, March 26, 2014, Bruno Marchal <[email protected]> wrote:
>
>>
>> On 26 Mar 2014, at 01:37, Stathis Papaioannou wrote:
>>
>>
>>
>>
>> On 26 March 2014 11:29, LizR <[email protected]> wrote:
>>
>>> On 26 March 2014 12:12, Stathis Papaioannou <[email protected]> wrote:
>>>
>>>>
>>>> An infinite universe (Tegmark type 1) implies that our consciousness
>>>> flits about from one copy of us to another and that as a consequence we are
>>>> immortal, so it does affect us even if there is no physical communication
>>>> between its distant parts.
>>>>
>>>> Only if one assumes comp, I think, or something akin to Frank Tipler's
>>> "Physics of Immortality" view which basically says that identical quantum
>>> states are good enough to be mapped onto one another, and we experience all
>>> the states together in an infinite BEC type thing until differentiation
>>> occurs. (Cosmic, man!)
>>>
>>
>> You don't have to assume comp. If the theory is that consciousness is
>> secreted by the brain like bile is secreted by the liver, so that a
>> simulation can't be conscious, there will be other brains in the universe
>> similar enough to yours that they will have a similar consciousness.
>>
>>
>> Assuming comp!
>> If y consciousness is really needing the exact material bile in my liver,
>> the other brain will just not be similar enough, and it is conceivable that
>> although conscious like me, the copy might be another person. This makes no
>> sense, if you use some form of comp.
>>
>>
>>
>> This is a concrete, no nonsense, no consciousness-flitting-about type of
>> theory - but your consciousness will still effectively flit about because
>> you can't be sure which copy you are.
>>
>>
>> Assuming comp. If the exact "infinite state" of the bile is required,
>> then by definition, the other person is a different person. I agree this
>> seems absurd, but that is a comp prejudice. After all, I *can* conceive
>> that the other might be an impostor an authentically "other person".
>>
>
> If consciousness is secreted by the brain, then if you make a similar
> brain you will make a similar consciousness.
>
>
> yes, but if the brain secrets consciousness, and if my identity is in the
> identity of the matter involved, the consciousness is conceivably similar,
> but not "mine". I agree this makes not a lot of sense, but this is because
> we put the identity (and consciousness) in the relational information, and
> this uses comp.
>
>
>
>
> The actual theory of consciousness doesn't make any difference here.
>
> The claim that the copy isn't really the same person is equivalent to, and
> as absurd as,  the claim that I'm not the same person after a night's
> sleep.
>
>
>
> I agree, but I think you are using some functionalism here. Someone who
> associates consciousness to its actual matter might say that he is the same
> person after one night, but not after "seven years" (assuming the whole
> material body constitution has been changed). That is a difficulty for his
> theory, but it is logically conceivable if we abandon
> comp/functionalism/CTM. Comp has not that problem, but then eventually we
> must explain matter from information handled through number
> relations/computations.
>
> Bruno
>

It doesn't follow that if consciousness is substrate specific it can't be
duplicated; it can in fact be duplicated in a straightforward way, by
making a biological brain. Even if consciousness is due to an immaterial
soul one could say that it could be duplicated if God performs a miracle.
The claim that the duplicated consciousness "isn't really me" is a claim
about the nature of personal identity, and is independent of any theory of
how consciousness is generated.


-- 
Stathis Papaioannou

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