On 24 Mar 2015, at 04:19, Russell Standish wrote:

On Tue, Mar 24, 2015 at 10:10:37AM +1100, Bruce Kellett wrote:
Russell Standish wrote:
On Tue, Mar 24, 2015 at 11:48:52AM +1300, LizR wrote:
On 23 March 2015 at 16:09, meekerdb <[email protected]> wrote:

That's where the MGA comes in. It purports to show that one of the possible substrates is inert matter, which seems so absurd that we should
conclude the matter plays no part whatsoever.

That sounds like Maudlin's Olimpia argument....?

So far I get that different substrates can create the same computational states (by which I assume we mean the contents of registers and memory?) But how does the MGA get from showing that to showing that inert matter can be a possible substrate? (ISTM that a projected graph is not inert, if
that's the argument.)


Broadly, the idea is to use notion that movement is relative. If a
machine is moving through a fixed sequence of states, we can
equivalently set things up so the machine is inert, but the observer
moves in such a way that appearance is unchanged. The absurdity is
that this implies consciousness depends on the motion of the observer.

No, it doesn't imply any such thing. The motion of the observer, or
rate of change of the sequence of states, is irrelevant to
consciousness. The only relevant thing is the states themselves --
the rate at which they are observed (or even if they are static)
does not matter.


Then clearly, you have no problem with the concept of a conscious
recording.

In order for the MGA to go through, conscious recordings need to be
considered absurd.

I personally, don't have an opinion either way, which is why I
consider that to be a rather serious flaw of the MGA.

Hmm... But with the stroboscope-movie, seeing a movie is a relatiive motion. You make a flash on each picture, from pict one to the last one, then you can make a movie with a centered falshing liight, and it is only the presence of observers, which define a "movie" in some real time, different for each observer. Then the presence of the observers are not needed, and eventually you will make a consciousness of time, in real time, supervening on something static.

Computationalism associates consciousness to the abstract person, incarnated into a body which makes it possible to manifeste itself relatively to some computations,.

A recording has no input, no output, and I guess you would not say yes to a doctor proposing a recording of your future experience (provided by some alien time traveller, say) instead of a brain/computer?

The problem is that this will entail that there is no consciousness in any active brain or computer either, if we conceive them as 3p things around us. Consciousness will be associated to infinities of machines in arithmetic.

And I have no opinion about the truth of this. I just take computationalism (TC + YD) seriously to see where we are driven, in fact, to make the mind-body precise in that setting.

I doubt there is a flaw, I think, as I ask a question in the setting of an hypothesis. What would it means for a recording to be conscious, once we postulate computationalism? That might be consistent (see my comment to Stathis) but it would introduce terrible difficulties, most of them risking to be vocabulary difficulties.

MGA only lower the amount of occam razor needed to accept the reversal, once we postulate comp.

I thought you were OK when I explained that computation/recording assimilation is like the computation/Godel-number-of-a-computation assimilation in arithmetic. It is a bit like an assimilation of []p and p (hmm.. at some different level, though).

For computation, we have a precise mathematical definition. For the notion of recording, it is already fuzzy if they are physical, and then how to define them, etc.

I will need to reread your paper on the MGA, may be I miss something.

Cheers,

Bruno


Bruno






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