On 31 Mar 2015, at 07:17, Bruce Kellett wrote:

meekerdb wrote:
On 3/28/2015 11:36 PM, Bruce Kellett wrote:

Bruno has acknowledged that this is not what the MGA shows. MGA simply shows that his version of computationalism is incompatible with physical supervenience. This cannot be seen as surprising since it is explicitly built into computationalism that physicalism is false.
That's not my understanding. Bruno's argument starts with assuming that a part, or all, of your brain could be replaced by a digital AI with the same I/O and if done at a suitably low level of detail (probably neuronal) you conscious inner life would be essentially the same. That seems to me to be assuming physicalism as the basis of consciousness.

This contradicts what you say below about Bruno assuming that only certain special processes institute consciousness.

I think there is an ambiguity, or uncertainty, about just what the program that is to replace part or all of your brain does. If the program is just a simulation of the actual physical brain, neuron by neuron, synapse by synapse, so that that physical laws that govern the behaviour of these brain elements are instantiated by the computer, and act on the initial data given by the state of the brain when the program is started, then there will be no essential difference between the program and the brain it replaces. In this case you might say "Yes, doctor", with some confidence. The necessary programming would presumably be well understood since the brain is deterministic at the level with which we are concerned, and the physical/chemical laws can be determined. If the initial state can be ascertained with sufficient precision without killing you, then the simulated computer brain substitute acts just like the original, so should give no problems.

This understanding is based on the idea that consciousness supervenes on the processes and states of the physical brain. These have been replaced by equivalent physical processes, so consciousness should remain intact. There is no appeal to computationalism here. The simulating computer has to perform many detailed calculations to carry through the operation of known physical laws on the initial data, but I don't think anyone is saying that consciousness supervenes on such calculations.

The other approach is to assume that the computer used to replace your brain is running a true AI program. It is not simulating the physical processes piece by piece, but running some black box program that has been shown to reproduce known brain outputs for some range of suitable inputs. The program is presumably supposed to implement the universal TM computations upon which consciousness supervenes independently of the underlying hardware/wetware. If this is the model you have in mind, then the computationalist model directly contradicts physical supervenience, right from the outset.

Now, I think the interesting question to ask is: "Given these two different implementations of the brain replacing program, would you have equal confidence in both possibilities?"

I think the answer would, in general, be "No!". The program that assumes physical supervenience can be tested element by element, so that once it has been shown to truly follow the known chemical and physical laws, and accurately reproduces the structure of your actual brain, it will be counterfactually correct, and could be trusted into the future.

The alternative, computationalist model cannot be tested in this way. Basically because it is necessarily holistic. Consciousness is assumed to supervene on a particular type of computation, but is your computationalist program the same as mine? How do we know? I do not think the we could ever guarantee that such an AI device was counterfactually correct for /your/ brain. Many artificial learning programs, based on neural nets or the like, can be trained to perform with great reproducibility on the training data set, but fail miserably once one goes outside this data set. They are not counterfactually correct, and I do not know how you could ever ensure the necessary counterfactual correctness, even if you did imagine that you knew precisely the sort of computation upon which consciousness supervened.

So I would reject the computationalist program right at the start -- I would not say "Yes, doctor" to that sort of AI program.

Nor do I.
That is why I say that my definition of computationalism is weaker than most in the literature. Computationalism, as I defined it, assumes only the existence of a level of substitution such that you survive with a digital (Turing emulable) functional substitution made at that level.

In the six first step of the UD argument, I suppose the level high (but still describing the biology of neurons and glials cells), to make the reasoning more easy. But the conclusion hold up even for someone who say that to get its relevant actual state, we need to simulate the while universe, from the big bangs, at the level of superstring theory, with (10^(10^100)) hexadecimals exact.

This is because that dumb little Robinson Arithmetic emulates that "artificial brains", infinitely often, and with sometimes *much* bigger number of decimals.

Note that I do not assume physical digitalism. But for someone making the level so law that only some actual story of a universe is needed for its/his/her consciousness to exist, + comp, in that case entails physical digitalism. I doubt this makes sense, but if true, it has to be deduced from inside arithmetic.

Whatever low the level you choose, even including oracles, once you bet that it is Turing emulable, then you are emulate by all universal numbers in arithmetic.

Are you OK with the step 2? Number like (10^(10^100)) might slow down the machinery a lot, but if you agree with the step 2, the first person cannot be aware of such times. Also, some tasks, like the universal one, (or a still-weaker called subuniversal) have an unboundable efficiency, by some speed-up theorems in proof theory and computability. They might play some role.

Of course, I assume the Church-Turing thesis. This assumes some realism on the possible digital machines and machineries, equivalent with realism on a tiny fragment on which intuitionists and classical mathematicians agree. Most physicists used stronger mathematical theories. And Brent made me realize that RA is even a strct finitisme in Van Bendeghem sense. RA is consistent with there is a biggest number.

May be comp is false, but that is why I make it precise and look for the consequence. Without Everett QM I would still be sure it can't be true, but perhaps still study it, for the beauty of mathematics.

The big discovery is the discovery of the universal machine, by mathematician trying to clarify some paradoxes.

Bruno






Bruce


The MGA is, therefore, largely irrelevant, because it does not prove anything that we didn't already know. It certainly does not show that consciousness is an abstract process in Plationia, independent of any physical process.
Bruno assumes that only some special processes instantiate consciousness and these are characterized by being computations of some kind, i.e. a sequence of states that could be realized by a program running on a Universal Turing Machine (not necessarily halting). Since the consciousness computation defined this way is an abstract mathematical process in Platonia; it is equivalent to assuming consciousness is instantiated by an abstract mathematical process.
Brent

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