On 13 June 2014 00:23, meekerdb <[email protected]> wrote:

> On 6/12/2014 8:03 AM, Bruno Marchal wrote:
>>
>> That said, we might still at this stage wish to point out - and
>> indeed it might seem at first blush to be defensible - that such
>> fictions, or artefacts, could, at least in principle, be redeemable in
>> virtue of their evident epistemological undeniability. Indeed this is
>> FAPP the default a posteriori strategy, though often only tacitly. It
>> might even be persuasive were it not that no first-person
>> epistemological consequence has ever been shown to be predictable or
>> derivable from basic relations defined strictly physically, as
>> distinct from computationally, nor indeed is any such consequence
>> appealed to, ex hypothesi, in accounting rather exhaustively for any
>> state of affairs that is defined strictly physically. (The single
>> candidate I can adduce as a counter example to the latter, by the way,
>> is the collapse hypothesis which, far from being such a consequence,
>> is rather an ad hoc interpolation.)
>
> But that's an instructive example.  It shows that there is no absolute
> barrier to such explanation.  And with the further development of
> decoherence theory it not be so ad hoc.  I think the barrier itself is an
> illusion engendered by criteria of explanation that are not met even by the
> most widely accepted theories.

Actually I wrote the above remarks, not Bruno. I assume you mean that
a singularised conscious state might be taken to be a consequence of
decoherence. If so, one could indeed consider singularisation to be an
epistemological consequence of a "state of affairs defined strictly
physically". But that isn't quite what I intended. What I meant was
that, in this view, the epistemological consequences, singularised or
not, must always be inessential to the basic accounting of the
strictly *physical* state of affairs.

David

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