On Wednesday, April 16, 2014 4:46:52 AM UTC-4, Bruno Marchal wrote:
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> On 15 Apr 2014, at 21:11, Craig Weinberg wrote:
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> On Tuesday, April 15, 2014 1:21:41 PM UTC-4, Bruno Marchal wrote:
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> On 14 Apr 2014, at 21:47, Craig Weinberg wrote:
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> On Sunday, April 13, 2014 12:44:37 PM UTC-4, Bruno Marchal wrote:
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> <snip>
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> That my sun in law might not be a zombie/doll. Comp assumes that the   
> brain is Turing emulable at some level of description. 
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> What does the brain being Turing emulable mean in this context other than 
> that "consciousness is generated by computation"? 
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> "consciousness is generated by computation" is misleading, especially in 
> the Aristotelian era. 
> How will people understand that consciousness generates the appearance of 
> matter, without any matter, if they visualize consciousness as a brain 
> product. 
> I don't even say that the brain is Turing emulable, comp only asks for a 
> level of description of the brain so that I would genuinely survive or 
> experience if a simulation of my brain (which by itself might be a non 
> Turing emulable object) at that level.
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> We're not talking about what people will understand though, we're talking 
> about the basic claim of comp. The brain is only involved because you bring 
> it in to allow Church-Turing to build Frankensun.
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> If sun in law is not a doll, and if he has a brain that is being emulated 
> by a Turing machine, then that means that the computation of the machine is 
> generating his consciousness.
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> Not really. You reason in the aristotelian picture, where brain are real 
> object, etc. The classical comp picture is a priori very different, you 
> have a 3p ocean of computations in arithmetic, and a consciousness 
> particularization process made in play by natural coherence conditions 
> among some infinite sets of computations. 
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> I make no claims at all on the objectivity of brains, I only am reading 
> back to you what your position seems to be to me. If you introduce the 
> brain's presumed partial Turing emulability into the discussion, then I 
> presume you do so to argue that emulability supports the sufficiency of 
> computation to .... generate consciousness. 
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> It does not generate consciousness, which exists in Platonia. The brain 
> only make that consciousness relatively manifestable.
>

What generates Platonia?
 

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> The ability of computation to generate consciousness is the sole aspect of 
> computationalism/digital functionalism that I disagree with (and all of the 
> consequences of it). If you are not saying that comp generates 
> consciousness, then I'm not sure what you have been arguing all this time.
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> I don't argue that my sun-in-law is conscious. I argue only that your 
> argument that he is not conscious is not valid, nor even existing. It is 
> based on your assumption that formal things cannot yield informal things, 
> which is provably false for machine.
>

I do not assume that formal things cannot yield informal things, I assume 
that informal things take on a formal appearance from a distance, which 
means that a copy of a formal thing can only copy a superficial part of the 
total informal (as the total informal is ultimately 'prime' as well as 
'primeness').
 

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> Ah! So if my sun in law get his original carbon back, he would be 
> conscious again? And even retrospectively so, as you agree his behavior 
> remains invariant.
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> It has nothing to do with carbon. If his original brain is dead, there is 
> no going back.
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> Repeating statements does not prove them. Of course with comp there are 
> infinitely many going back possible.
>

Another area where comp refers to a theoretical universe in which nobody 
actually lives.
 
... 
Craig

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