On 9/21/2014 6:58 PM, Platonist Guitar Cowboy wrote:


On Mon, Sep 22, 2014 at 3:22 AM, meekerdb <[email protected] <mailto:[email protected]>> wrote:

    On 9/21/2014 5:07 PM, Telmo Menezes wrote:


    On Mon, Sep 22, 2014 at 1:34 AM, LizR <[email protected]
    <mailto:[email protected]>> wrote:

        Good point Brent and one on which I am also equivocal, which is why I 
have been
        keen to tease out whether people are talking about consciousness or the
        contents of consciousness, and to try to work out whether there is, in
        fact, any difference. If there isn't, consciousness becomes something 
like
        /elan vital/, a supposed magic extra that isn't in fact necessary in
        explanatory terms - all that exists are "bundles of sensations" (or 
however
        Hume phrased it).


    But in materialism we still have a magic extra: matter itself. In the MUH 
math is
    the magic extra. I don't know of any theory that gets rid of all "magic" 
assumptions.

    True.  But matter explains lots of other stuff. Consciousness as a pure
    potentiality, distinct from any content, doesn't explain anything.


        In reply to John's comment, we /don't/ know that sure that certain 
types of
        brain activity cause consciousness, that's a (very reasonable) 
hypothesis based
        on the fact the two appear to be always correlated.


    We don't even know if they are strongly correlated, because we don't know 
what else
    is conscious.

    And we don't know that other people are conscious.  But as JKC pointed out 
we do
    know that things that affect our brain affect our consciousness. Quite 
aside from
    anesthesia and concussions that make it go away (modulo your theory that we 
merely
    forget), it's affected by whiskey and pot and salvia and LSD, and the 
effects are
    even amenable to some explanation at the molecular level.


    Is an insect swarm conscious? Is your computer? Are galaxies? The problem 
is that
    we might be confusing empathy for consciousness. It is clear that the more 
an
    organism is similar to us the more empathy we feel (human > monkey > cat > 
insect >
    bacteria, ...).

    That's true on Bruno's definition of consciousness.


I don't understand what you're driving at. Telmo seems to be asserting ignorance of types of statements concerning consciousness.

If you negate this, don't you have to show your hand more than resorting to discourse examples?

I'm saying that things like insect swarms or galaxies are likely to be conscious by Bruno's definition. All they must have is the potential for Turing computing.

    But that's not the consciousness that we are told is indubitable and which 
we all
    intuititively know we have.


This would be true concerning sufficiently rich machines as well...which is why I don't see if/how your distinction leads anywhere.

It's saying that any explanation of consciousness needs to explain the conscious inner narrative I experience. It's cheap to redefine consciousness as the potential for universal computation, because the potential for universal computation is common. If the potential for universal computation is going to explain consciousness-as-I-experience-it, the explanation can't just rely on the assumption that brains do computation. It needs to say how the computation a brain does is different from the computation a galaxy does.

Brent

    We attribute consciousness to other things as we perceive their behavior to 
be
    intelligent and goal directed; because that's how we recognize it in people: 
"How
    many fingers do you see?"  "What day is it?" "Do you know where you are?".

    Brent

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