On 1 July 2014 03:14, Bruno Marchal <[email protected]> wrote:
>
>
> On 30 Jun 2014, at 02:14, Stathis Papaioannou wrote:
>
>
>
>
> On 26 June 2014 12:03, LizR <[email protected]> wrote:
>>
>> On 25 June 2014 16:52, meekerdb <[email protected]> wrote:
>>>
>>> On 6/24/2014 2:29 AM, LizR wrote:
>>>
>>> On 24 June 2014 17:04, meekerdb <[email protected]> wrote:
>>>>>
>>>>>
>>>>> If primitive matter existed, and if it has a role for consciousness, or 
>>>>> for consciousness instantiation, step 8, and the argument above, makes 
>>>>> that role very mysterious, so much that it is not clear why we could 
>>>>> still say yes to the doctor in virtue of correct digital rendering.
>>>>
>>>>
>>>> You can still say yes to the doctor because he is going to use matter to 
>>>> make your brain prosthesis.
>>>
>>>
>>> Surely that will just be a copy that thinks it's you - it won't be you, so 
>>> if you are destroyed in the process of making the digital copy, you really 
>>> do die. While in comp the digital copy is you, by definition.
>>>
>>> ?? Comp is the theory that it will be you after the doctor gives you a 
>>> prothesis for your brain (plus some other assumptions).  It will be you 
>>> even after you are duplicated (though it's troubling for JKC that "you" is 
>>> both singular and plural).
>>>
>> Yes, that's right. And primitive materialism would distinguish between two 
>> identical versions of you, if only because they occupy different positions 
>> (and due to no-cloning). So a PM copy could only ever be a "copy that thinks 
>> it's you", while a comp copy would be one that actually is you (assuming 
>> comp is correct, of course).
>
>
> I don't think "comp" necessarily includes the idea that the copy would be 
> you, just that the copy would be conscious in the same way as you.
>
>
> Then you are using "comp" in a different sense than in the UDA. I mean that 
> if the copy is conscious in the same way as you, but still is not you (which 
> is often argued with the teleportation without annihilation), then you would 
> not say that you survive in the usual clinical sense of surviving from the 
> first person perspective. The other guy would only be a well done impostor 
> and you would say "No thanks" to the doctor.
>

OK, I misunderstood this part of your definition. You have suggested
that comp requires faith, but I thought that this faith involves
believing that the computerised brain will have the same sort of
consciousness as the original; not faith that the copy will be the
same person as the original. The latter claim, I think, follows from
the former logically and not as a matter of faith, because its
negation would result in absurdity as I could then state that I do not
survive from one moment to the next but only have the delusional
belief that I do.

>
> Obviously it is *necessary* that the copy be conscious if it is also you, but 
> whether it is *sufficient* is a further argument in the philosophy of 
> personal identity. I think it is sufficient, but not everyone agrees. Derek 
> Partfit's book "Reasons and Persons" discusses these questions.
>
>
> I think Parfit is wrong on this, and I vaguely remember having thought that 
> it was that error which prevents him to see the FPI. I thought that he would 
> have grasped the SWE, he would have understood (as I think you do) that such 
> a personal identity notion (distinguishing the two comp notion referred 
> above) makes not much sense.
> I might take a further look.
>
> Bruno
>
>
>
>
>
> --
> Stathis Papaioannou
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-- 
Stathis Papaioannou

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