On 4 February 2015 at 10:13, Jason Resch <[email protected]> wrote:
>
>
> On Tue, Feb 3, 2015 at 4:55 PM, Stathis Papaioannou <[email protected]>
> wrote:
>>
>> On 4 February 2015 at 09:26, Jason Resch <[email protected]> wrote:
>> >
>> >
>> > On Tue, Feb 3, 2015 at 2:36 PM, Stathis Papaioannou <[email protected]>
>> > wrote:
>> >>
>> >>
>> >>
>> >> On Wednesday, February 4, 2015, Jason Resch <[email protected]>
>> >> wrote:
>> >>>
>> >>> I agree with John. If consciousness had no third-person observable
>> >>> effects, it would be an epiphenomenon. And then there is no way to
>> >>> explain
>> >>> why we're even having this discussion about consciousness.
>> >>
>> >>
>> >> On the contrary, if consciousness were an epiphenomenon that would
>> >> explain
>> >> why it evolved: it is a necessary side effect of intelligent behaviour,
>> >> and
>> >> was not developed as a separate, useless add-on.
>> >>
>> >
>> >
>> > If consciousness is a side-effect that has no other effects, then where
>> > is
>> > the information coming from when a person articulates something about
>> > their
>> > conscious experience? If consciousness itself has no effects at all,
>> > then
>> > how did the theory of epiphenomenalism come to be shared beyond the
>> > conscious mind that first conceived of it? Wouldn't such a theory
>> > necessarily be private and unsharable if consciousness has no effects?
>>
>> My position is that if physics is causally closed, then ipso facto
>> consciousness is epiphenomenal. Otherwise, you would be able to devise
>> a test to determine if a given system is conscious.
>
>
> Why do you presume such a test is not possible?
>
> Jason

Could you suggest one? We could test other people, animals, computers,
thermostats...


-- 
Stathis Papaioannou

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