> On 10 Oct 2018, at 03:16, John Clark <johnkcl...@gmail.com> wrote:
> 
> On Tue, Oct 9, 2018 at 7:54 PM Pierz <pier...@gmail.com 
> <mailto:pier...@gmail.com>> wrote:
> 
> >I refuse to accept that "axiom", and I also do not feel compelled to embrace 
> >solipsism.
> 
> You are able to function is the world so you must have some method of 
> deciding when something is conscious and when it is not, if its not 
> intelligent behavior what is it? 
>  
> > I think it is entirely possible - and indeed sensible - to believe that 
> > some entities that behave "intelligently", like the chess app on my iPhone, 
> > are insentient.
> 
> I don't know what the quotation marks in the above means but if something 
> acts intelligently then it is sensible to say it has some degree of 
> sentience.     
>  
> > Whereas some entities that behave unintelligently (like Donald Trump 
> > (sorry, I really shouldn't)) are sentient.
> 
> I admit it's a imperfect tool but it's all we've got and all we'll ever have 
> so we just have to make good with what we have. A failure to act 
> intelligently does not necessarily mean its non-sentient, perhaps both a rock 
> and Donald Trump are really brilliant but are just pretending to be stupid. 
> If so then both are conscious and both are very good actors.    
>   
> > The absence of an objective test for third-party sentience does not force 
> > one into solipsism. It may point to 1) a problem with your ontology (qualia 
> > aren't "real")
> 
> That means nothing. I detect qualia from direct experience and that outranks 
> everything, it even outranks the scientific method; so if qualia isn't real 
> then nothing is real which would be equivalent to everything being real which 
> is equivalent to "real" having no meaning because meaning needs contrast.   
>  
> > or 2) a deficient state of knowledge wth respect to the (pre) conditions of 
> > consciousness.
> 
> I don't know what that means either. 
>  
> > Seeing as you have no theory of consciousness at all,
> 
> Yes I do. My theory is that consciousness is the way data feels when it is 
> being processed and that is a brute fact, meaning it terminates a chain of 
> "why is that?" questions.  


How data process can detect a difference between a physical process and a 
digital process emulating the physical process at the relevant substitution 
level?

Invoking an ontological commitment is indeed a way to stop a chain of question. 
God, or Matter made it. Nice.

Bruno



>  
> > statements like "you have no alternative but to..." don't have much force. 
> > There are plenty of alternatives,
> 
> Name one! I ask once more, in you everyday life when you're not being 
> philosophical you must have some method of determining when something is 
> conscious, if its not intelligent behavior what on earth is it? 
> 
> > a refusal to engage it as a problem, in spite of the increasingly 
> > widespread acceptance among scientists that it is a real problem, and 
> > possibly the biggest problem of all in our current state of knowledge
> 
> I think intelligence implies consciousness but consciousness does not 
> necessarily imply intelligence, so the problem I want answered is abut how 
> intelligence works not consciousness.
> 
> John K Clark  
> 
> 
> 
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