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Friday afternoon culture war thread? No formal education outside STEM? Alright, let's solve philosophy by messily banging out a manifesto in under an hour and just paste it out there like I know what I'm talking about:
Searle's Chinese Room is no more interesting than p-zombies - both are empty questions. If you are definitionally not allowed to observe an empirical difference then the answer to the question is mu, as both answers yield exactly identical predictions about the future and so are the same answer.
Searle is assuming "understanding" means something functionally undetectable - he's smuggling in that there's "something more" to what we do, as all phenomenalists do. Even if we could open the brain and look inside to 99% accuracy, they'd continue to chase their mystery into the gaps. Their position is fundamentally reliant on there being an unknown element in play. If we had 100% certain explanation of exactly how the brain does what it does, there'd be no mysterious phenomenon left without explicitly postulating a non-physical ingredient.
Same story for Mary's room. If Mary has 100% understanding, then it's not possible for her to learn something new on seeing the apple, as she could just simulate the experience ahead of time. 100% means 0% remains, and anything else isn't part of the brain's physical system. The experiment's "insight" presupposes consciousness is not an operation of the brain.
I'll go one further. Every avenue that purports to explore the "hard problem" of consciousness must necessarily smuggle in dualism in just the same way. Either the mind is deterministically/probabilistically generated by the physical processes in play within the brain (or perhaps elsewhere in the body if your theories are exotic enough) or it is not. ANYTHING the mind "experiences" must come from these physical phenomena, unless there is some other thing not contained in the set of physics which is causing them.
To accept any theist view, one has to find some element of the world that cannot be explained by physics, else parsimony demands we not introduce the relevant deity. If one has such an element in mind, it belongs to a separate magisterium and so the dual layers of the universe themselves are quite an expensive answer to whatever question it was you couldn't answer. Further then, any specific description of or proscriptions from other magisteria cruelly desecrate poor parsimony's corpse. I simply can't see how any rigorous thinker can go this way.
A common objection might be that math or logic is not physical, but mathematics and logic can be instantiated in the physical - one can count apples, one can apply inputs to silicon logic gates. Let me clarify a bit. I am not saying that math and logic are physical. I am saying that despite the apparent ontological cost of introducing new categories, that cost is in reality dramatically reduced because as we can see by instantiating them physically they are not separate magisteria but manipulations of this one.
"Free will" is a popular card in the theist deck beyond the necessary, saying that God has granted us this. Agency is a useful fiction, and as we cannot map the causal web anywhere near deep enough to fully apply determinism to the actions of conscious beings, we are (for now?) free to let ignorance be bliss. But how could it be any other way? For matter to "choose" to behave differently than physics requires it to would be going right back to dualism again, once again importing that very same separate magisterium - and this time not only in the creative capacity, but in a 'has observable physical consequences' way.
Philosophy's mostly hokum. Essentially everything comes down to empiricism and consequentialism, but remembering that unknown and unknowable are distinct classes and keep in mind that Chesterton's Fence works everywhere. That is, assume an external reality exists (because without one everything falls apart and you can't get anywhere), find out what you can, be humble about what you can't or haven't yet, and make decisions based on the known consequences and not-known-to-be-impossible possibilities for which those Fences help you choose in the absence of your own data. To those who cry out that virtue ethics or deontology or any other framework are needed, hogwash! Prioritizing a virtue above and beyond its apparent consequences is really just going up a level and looking at second/third/fourth/etc order effects - sure, in this instance a bad thing happens, but because Virtue is preserved later more goodness happens with higher total value. It's all just fancy window dressing over consequentialist reasoning. Categorical imperatives are just nth order effects with very high n. Being the kind of person who does/doesn't do the thing reinforces other practices of doing/not doing the thing and sets the example that people should/shouldn't do the thing and etc. You're free to use these heuristics, because you can't fully map the causal web, but don't pretend they're some fundamental truths.
Justice (and many of its brethren concepts) are n-th order effect based feedback mechanisms that society instantiates to adjust the behavior of its constituents.
"What is good" is a category error and the values that congnitive systems overlay onto the world are simply chosen axioms (which consequentialism helps pursue the satisfaction of).
This is Physical System Realism.
To leverage PSR and eliminate even more persistent questions: the "self" is the shared boundary of several cooperating systems - a mind, a body, a genetic sequence, perhaps a few more - where they all align in roughly the same place: where their direct and immediate physical instantiation and control end. There are quite a few known pathologies of confused identity that map precisely to these boundaries falling out of sync. In some cases, when a person is particularly invested in the fate of a social organism they are a part of and very strongly feel "part of a community" their identity model may well include that (and this may again explain some pathologies).
Art fulfills axioms related to happiness and wellbeing through satisfying aesthetic preference or providing new heuristics (subtextual messages). Ideas are potential memes or infiltrators or viruses of the cognitive system, but upon examination most are benign. The true threat category is those that change axioms, but then we must allow for the possibility that if the axioms are ranked, a meme may "beneficially" change lower axioms in service of optimizing the higher.
Put very plainly, "believe what is true, act on what is helpful" - which just sounds like common sense. You only have to take it seriously.
Since everything non-quantum is fully clockwork without free will, can we clean up quantum mechanics? Superdeterminism sounds pretty cheap. What extra cost does it impose on us, besides needing to assume the expansion of the universe (which we already accept) began at a single point rather than beginning from some non-single-point state?
None. So accept it. Quantum randomness is just what the current state looks like from within our light cone. With a (much) longer cone, we'd see the causality. It's all just frames of reference. From within our light cone quantum results are indistinguishable from the probabilistic models, and so since we can't escape our light cone there's no reason to worry about predetermination. Universally predetermined, locally random.
One last stroke. Surprise is your heuristic for detecting that you need to update your model. If you can see the fixed future, you cannot be surprised. With omniscience's inability to be surprised and the fixed future, the very idea of a deity "touching" the universe becomes impossible. If any deity even could exist, it would be solely one that set the initial condition of the universe and hit go - an entity elsewhere running a simulation that is our universe. Theism is now isomorphic to the simulation hypothesis. Because this generates infinite regress, parsimony demands we remove it. There can be no god.
Philosphy's pretty easy - you just can't give up when something feels cold. Friend, the universe is on average quite cold. Axiomatically choose warmth, then go find it.
Well, hmm, hold on just a second here. Sure, it's fun to pour the acid of clear-headed skepticism all over lame normie beliefs, but it seems like you're being a little selective in what gets dissolved. Doesn't this call for a bit of positive work?
Consequentialism is grounded, in some vague sense, in consequences. Things going well if one thing happens, poorly if a different thing happens, etc. Let's go with "well" and "poorly" for the sake of argument. Can you trace out, at a high level, how we get those ought-ish counterfactuals from the is-es that remain? We could start with something picayune like torture, the standard arguments against which generally reference pain somehow, but it's clear where that would go -- something about tissue damage and perhaps altered brain chemistry affecting the future productivity of the organism. That would be fine, but I'm more wondering about "productivity" in the first place. Like, why is it better if one thing happens versus another? What would be poor about humanity getting wiped out tomorrow? Remember that answers like "well, we think we have feelings so they're a useful fiction" just affirm the consequent, via "useful".
For us now-enlightened folks, why does anything matter exactly? Wasn't all that crap just built on top of what we've discarded? Shouldn't we really continue the adulting and admit that nothing matters?
Reason cannot tell you what is good. It never could in any physicalist frame because "good" is not a physical or measurable property. It's not even defined! Pure consequentialism doesn't try to pretend it is.
You take your axioms, your selection of what is good and what is bad, and then you measure how much of what you have taken as good or bad results from an act. Attempts at other ethical systems are higher-order evaluations, "the kind of society that... the kind of person that... the kind of thinking that... results from... results in the kind of thinking that... which results in the kind of person that... which results in the kind of society that..." and so on. You be virtuous (however that is defined) not because doing so makes you happier right now, but because the downstream effects bring about good results (by your measure). You do not engage in a specific bad act (however that is defined) not because it causes a specific bad thing to happen in the moment, but because the downstream effects make the world worse (by your measure). Mapping it all manually is hard, so ethical frameworks make good heuristics, but that does not make them "true" - it only makes them useful.
OK, that sounds kind of like good and bad are a bunch of arbitrary BS, and if one knows that then one would have less reason to pay attention to it, but that doesn't seem to be what you think.
Anyway, I'll imagine you'll concede, since it seems really obvious, that what people take to be good or bad will be drastically different once they internalize that subjective experience is an illusion, correct? I mean, the whole current edifice is built on top of that BS we're discarding, so it would be very surprising if it all arrived at the same place. Especially given that there is no "place" because it isn't, and apparently can't be, defined. So .. any guidance? Is your message, most of what we believe is wrong but all that stuff stays the same, don't worry? Why do you think anyone would come to that conclusion?
Or am I just tilting and windmills because good and bad are arbitrary BS after all?
Har har, very funny, but you're not talking to a much more straw-filled version of me, you're talking to the actual me. There is no ground to stand on when trying to define "good" without dualism of some sort, because there is no objective connection between the adjective "good" and any part of the physical world. Good is describing different things entirely depending on reference frame - if there exist 10x our number of aliens whose lives/utility functions/whatever thing you want to find valuable are irreconcilably opposed to ours (they only live if we die, they are only happy if we are sad, etc) then there is no classical definition we can even potentially share. There is no universal reference frame for goodness, and there cannot be one. The only way to reason about goodness is to take an axiom that gives goodness a definition. That is not my stance, that is the only way pure physicalism can ever be. Pick one, check your conversational/civilizational partners roughly agree, then proceed.
You misunderstand (and in the process create a bit of a word salad). I never asked for a universal conception of well/poorly, I'm fine settling for a human-race or cultural or even person-specific one. All of those that we're familiar with are founded on stuff you're tossing out. Which is fine, maybe good and bad should go to. Instead, you just seem to be assuming some version of "That stuff has to go, but this stuff can stay" but not addressing and perhaps not even realizing that. (At the same time as disparaging philosophy in general while praising consequentialism, when it's not easy to think of a purer product of philosophy than consequentialism.)
You're not being coherent, which is a bad trait in someone who seems to think they know more than other people.
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