Why consciousness is not reducible to nonconscious things

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The discussion centers on the argument that consciousness (C) cannot be reduced to nonconscious phenomena. It posits that reductionism only addresses misconceptions, which inherently require consciousness to exist. Participants debate the nature of consciousness, with some asserting it is a material phenomenon due to its interaction with the brain, while others argue that this does not equate to consciousness being reducible to material facts. The conversation also touches on various philosophical positions, including monism and materialism, and the complexities of defining consciousness and its relationship to physical reality. Ultimately, the consensus is that consciousness remains a distinct and irreducible aspect of human experience.
  • #51
Stenger thinks the total energy of the universe is 0, and that the universe came out of a negative energy, unphysical situation.

http://www.colorado.edu/philosophy/vstenger/Godless/Origin.pdf
 
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  • #52
pftest said:
Stenger thinks the total energy of the universe is 0, and that the universe came out of a negative energy, unphysical situation.

http://www.colorado.edu/philosophy/vstenger/Godless/Origin.pdf

No he does not. Just reading the abstract shows that the claim you make is false.

"Abstract: A mathematical model of the natural origin of our universe is
presented. The model is based only on well-established physics. No claim is
made that this model uniquely represents exactly how the universe came
about. But the viability of a single model serves to refute any assertions that
the universe cannot have come about by natural means."
 
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  • #53
Mattara said:
No he does not. Just reading the abstract shows that the claim you make is false.
Read a bit further into it:

Note that zero energy is consistent with the universe coming from “nothing,” which presumably has zero energy, without violating energy conservation. In fact, current cosmological observations indicate that the average density of matter and energy in the universe is equal, within measurement errors, to the critical density for which the total energy of the universe was exactly zero at the beginning.

The simplified Hartle-Hawking model gives one possible scenario for the universe to come about naturally. In this picture, another universe existed prior to ours that tunneled through the unphysical region around t=0 to become our universe.
 
  • #54
Notice that the he is using the term nothing within quotation marks. Quantum mechanics is a material theory of the very small and does not claim that anything magical or immaterial is going on. He is not using the term "unphysical" as the term is used in laymen language.
 
  • #55
Mattara said:
If X is equivalent to Y, X is Y

This statement is false. As in my coin/bill example: one loonie is equivalent to 1 dollar bill , but that does not mean a loonie is a bill.

X is Y
This is a definition (though that does not mean it is a complete definition).

Bob is human. That is not an equivalance, like "Bob is equivalent to a human". That is defining that Bob is a subset of the human set.

Mattara said:
Where have I claimed that I define one by the other?
Everytime you say "light is matter", you are defining light in terms of matter.


Light is not matter.
Light and matter are equivalent in terms of the energy contained, but they are NOT equivalent in all ways.
Light is not a subset of matter. Just like a loonie is a not subset of bills.
 
  • #56
Mattara said:
Notice that the he is using the term nothing within quotation marks. Quantum mechanics is a material theory of the very small and does not claim that anything magical or immaterial is going on. He is not using the term "unphysical" as the term is used in laymen language.
The only clarification he gives about "unphysical" is that it is not amendable to observation. Whatever it may be, a negative energy situation is about as abstract a concept as one can get. There is no dichotomy between concepts and consciousness.
 
  • #57
DaveC426913 said:
If X is equivalent to Y, X is Y
This statement is false.

It occurs to me where your misapprehension may be coming from:

I suspect you are confusing the common logical statement of equivalency with physical equivalency. I suspect that you think the logical form of equivalency "If X is equivalent to Y, X is Y" is the same definition of equivalency as "120V1A is equivalent to 12V10A" or "a bet of $10 paying out a total of $11 is equivalent to a bet of $1000 paying out a total of $1001".

While this a philosophy forum and we are using formal logic, we are talking about physics. Do not confuse them when dicussing matter/energy equivalency.
 
  • #58
DaveC426913 said:
Light is not matter.
Light and matter are equivalent in terms of the energy contained, but they are NOT equivalent in all ways.
Light is not a subset of matter. Just like a loonie is a not subset of bills.

I would have to side with Mattara here. Energy and matter have been put on an equivalent footing in physics. Deeply equivalent. And future physics like supersymmetry would make it even deeper.

And in the philosophical sense he was talking about materiality, both energy and matter are substance-based concepts. So they are philosophically equivalent too, in the ways material to the argument.

My criticism still stands. Attempts to connect mind and brain have to be based on a dichotomous logic. Both form and substance are fundamental in this view. "Certain configurations" of matter/energy as Mattara concedes. But saying energy is different from matter does not hold in this discussion. Both are aspects of "materiality" - the idea that all that really exist are varieties of substance (and form exists somewhere emergent, or dualistically in its own platonic realm).
 
  • #59
To the OP argument (*see below) it is irrelevant whether C is material/physical. The argument works either way and is about C being irreducible to non-C things. So C cannot be "a configuration" of non-C ingredients, whether it be non-C matter, non-C energy, or non-C something else.

If we do accept that C is material (like mattara) and is reducible to matter, then the OP argument forces that matter to have a conscious aspect to it. If we want to avoid dualism and preserve monism, the most materialist friendly result of the argument is panpsychism.*This is the OP argument:
________________________________________________

P1: The only things reductionism reduces, are our own misconceptions.
P2: Misconceptions require C.
C: To say that C is reducible, is to say that C is a misconception that requires C.

________________________________________________
 
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  • #60
apeiron said:
I would have to side with Mattara here. Energy and matter have been put on an equivalent footing in physics. Deeply equivalent. And future physics like supersymmetry would make it even deeper.
Look, I'm not refuting that there is a deep connection between the two. But that does not mean they are interchangeable in the argument.

apeiron said:
And in the philosophical sense he was talking about materiality, both energy and matter are substance-based concepts. So they are philosophically equivalent too, in the ways material to the argument.
Well, that's the beginning of the clarification I've been asking for. It's only taken 56 posts...
 
  • #61
Ok um my thoughts on your thingy...

P1: The only things reductionism reduces, are our own misconceptions.
P2: Misconceptions require C.
C: To say that C is reducible, is to say that C is a misconception that requires C.

First thing I notice... C is a misconception that requires C. This is circular but I honestly have no problem with it but many could...

Then I see what your saying... Let me word it differently...
Misconceptions are reduced by reductionism.
Misconceptions require C.
Saying C is reducible is saying that C is a misconception.

Well... I don't see where it says misconceptions are C cept for in the last sentance.
So basicaly your conclusion is more of a statement... Also you didnt prove that C is reducible you just said that it was.


Ok so I am gona give this a try and see how I do...

Consciousness requires an object to observe.
Objects to observe require a world.
Inorder to have a world of meaning consciousness must exist.
Therefor Consciousness gives objects to observe meaning.
 
  • #62
magpies said:
Inorder to have a world of meaning consciousness must exist.
Therefor Consciousness gives objects to observe meaning.

Well, meaning is a human creation so ... yeah.
 
  • #63
pftest said:
Stenger thinks the total energy of the universe is 0, and that the universe came out of a negative energy, unphysical situation.

http://www.colorado.edu/philosophy/vstenger/Godless/Origin.pdf

If it is unphysical, then why do you care?
 
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  • #64
vectorcube said:
If it is unphysical, then why do you care?
What do you mean?
 
  • #65
magpies said:
Well... I don't see where it says misconceptions are C cept for in the last sentance.
Premise 2 is: misconceptions require C. I don't think you or anyone would disagree with this. Or with premise 1 either.

So basicaly your conclusion is more of a statement... Also you didnt prove that C is reducible you just said that it was.
It shows that no matter how far one reduces C, it won't go away. So C is not reducible to non-C things, such as for example a configuration of atoms.

Btw I am not convinced my argument is solid, there is just something that doesn't feel right about it.
 
  • #66
pftest said:
What do you mean?

i am curious why something "unphysical" would be of interest to anyone. Just curious, you know.
 
  • #67
study tao
when you understand
 
  • #68
the usual flow of conversation here is in physics, but these are questions for mystics
 
  • #69
vectorcube said:
i am curious why something "unphysical" would be of interest to anyone. Just curious, you know.
Because the person i responded to brought up Stenger and immateriality/magic.
 
  • #70
pftest said:
Because the person i responded to brought up Stenger and immateriality/magic.

Ok. Well, i read stenger, and the last chapter of his book, and i can` t help but feel he was an idiot for making up metaphysical claims in the bases of speculative physical theory.
 
  • #71
Can you give me an example of what reducing C would look like?
 
  • #72
magpies said:
Can you give me an example of what reducing C would look like?
The not possible version is something like "consciousness is just a complex configuration of physical ingredients".
 
  • #73
Oh ok I guess I agree with you basicaly but I would take it a step beyond what you have. So I still don't think you can even reduce it at all.

I mean you could try to reduce it to something but that would just be a lie. If your ok with lies I guess that's kool.
 
  • #74
magpies said:
Oh ok I guess I agree with you basicaly but I would take it a step beyond what you have. So I still don't think you can even reduce it at all.
Why not?
 
  • #75
Forgive me if this is committing a taboo but because consciousness is consciousness and any "reduction" of it is a lie for better or worse.
 
  • #76
vectorcube said:
Ok. Well, i read stenger, and the last chapter of his book, and i can` t help but feel he was an idiot for making up metaphysical claims in the bases of speculative physical theory.
Yes and even if his physical theory is correct, it doesn't support the metaphysical claim very well. The idea that the universe can come from a very simple mathematical principle, also allows the metaphysical possibility that a simple mind capable of simple mathematics can bring the universe into existence. The simpler the math gets the simpler any mind needs to be to think it.
 
  • #77
magpies said:
Forgive me if this is committing a taboo but because consciousness is consciousness and any "reduction" of it is a lie for better or worse.

A rock is also composed of molecules, themselves composed atoms, which in turn are composed of electrons and nucleons, the latter being composed of quarks and gluons... yet a rock is still a rock. Likewise "consciousness" could be composed of lower level entities and still be distinct from them. It's not obvious that consciousness is irreducible and thus this present discussion.

Don't assert the conclusion - that consciousness is irreducible - without something to back up the claim. Else you're just stating your belief and not a fact obvious to us all. Because, at least to me, it's not obviously so.
 
  • #78
magpies said:
Forgive me if this is committing a taboo but because consciousness is consciousness and any "reduction" of it is a lie for better or worse.
One can have misconceptions (delusions) about oneself. Those can be "reduced" and gotten rid of.
 
  • #79
qraal said:
A rock is also composed of molecules, themselves composed atoms, which in turn are composed of electrons and nucleons, the latter being composed of quarks and gluons... yet a rock is still a rock.
What do you mean "its still a rock"? If its composed of atoms, quarks, etc. then isn't a rock just a configuration of atoms, quarks, etc.?
 
  • #80
pftest said:
Yes and even if his physical theory is correct, it doesn't support the metaphysical claim very well. The idea that the universe can come from a very simple mathematical principle, also allows the metaphysical possibility that a simple mind capable of simple mathematics can bring the universe into existence. The simpler the math gets the simpler any mind needs to be to think it.



Well, he is a ****ing idiot. Even if there is some some equation that bring about the universe. It merely shifted the question to why those equations, and not others. It does not answer anything about ultimate origin.
 
  • #81
Ok well if conciousness is reducible what would be an example of it being reduced?

The example of a rock is interesting. It may have quarks and atoms inside it but none the less the rock is the rock. The quarks and atoms are a subset part of the rock without the rock the quarks and atoms would be just that and not a rock.
 
  • #82
Example: you are hypnotised into thinking you are a chicken. Or you dream you are one. You now have a misconception about yourself, and that can be gotten rid of (reduced). This is not the reduction as in "consisting of smaller components", but the reduction as in "having a misconception, improving your understanding and thereby getting rid of it".

There is no telling how deluded a state of mind we are in. We could be cows inside a milkfarm connected to a virtual reality computer to think we have a human life:biggrin:

As long as there is the ability to be deluded at all, one can in principle have any kind of delusion. But if there is no ability to be deluded (for example, non-conscious atoms do not have the ability to have delusions), then there will never be any delusion.
 
  • #83
pftest said:
What do you mean "its still a rock"? If its composed of atoms, quarks, etc. then isn't a rock just a configuration of atoms, quarks, etc.?

A rock is a certain configuration of atoms, quarks etc. Just as any element is a certain, distinct configuration of electrons, protons and (optionally) neutrons. But lead isn't gold, nor are oxygen and fluorine interchangeable for purposes of breathing.
 
  • #84
Is there a more true form to the rock? Is electrons protons neutrons better then say quarks or molecules or any other configuration of parts? I would go out on a limb and say the rock is the truest form of the rock would you agree? Of course this is just silly I am being silly arnt I :)
 
  • #85
magpies said:
Is there a more true form to the rock? Is electrons protons neutrons better then say quarks or molecules or any other configuration of parts? I would go out on a limb and say the rock is the truest form of the rock would you agree? Of course this is just silly I am being silly arnt I :)

Rocks are, by definition, aggregates of crystals and other compounds, often many different kinds of crystals, thus defining what the 'true form' might be is probably pointless. But say we dissolve a rock in a solution. Where did the rock go? All its parts are still there and if we evaporate the solute we might get a 'rock' again, but not the 'same' rock. Similarly death might dissolve whatever it is that makes 'consciousness' and eventual consumption of the body's components might bring about another 'consciousness', but asking where it went in between the two might be as meaningless as where the rock went.

Might be. I'm posing this as one metaphysical possibility that no one has yet eliminated from consideration.
 
  • #86
magpies said:
Is there a more true form to the rock? Is electrons protons neutrons better then say quarks or molecules or any other configuration of parts? I would go out on a limb and say the rock is the truest form of the rock would you agree? Of course this is just silly I am being silly arnt I :)
The rock can be described fully in terms of its components and their configuration. So those components give the full description, whereas the statement "its a rock" gives an incomplete description. The componental description also makes the "its a rock"-description redundant, whereas the "its a rock"-description does not make the componental description redundant (by reading the statement "its a rock" you would never know it consists of atoms and such).

So the more accurate form is the componental one.
 
  • #87
pftest said:
The rock can be described fully in terms of its components and their configuration. So those components give the full description, whereas the statement "its a rock" gives an incomplete description. The componental description also makes the "its a rock"-description redundant, whereas the "its a rock"-description does not make the componental description redundant (by reading the statement "its a rock" you would never know it consists of atoms and such).

So the more accurate form is the componental one.

For a specific rock, yes, but rocks in general? Maybe not. Higher level descriptors are often more succinct than ultra-detailed decompositions, but of course one can do more with more details. Geology, for example, would be impossible if we left out too much detail, and would be too cumbersome if we left in too much detail. One can always be more accurate, but become less meaningful in the process. Coarse-grain descriptions make science communicable.
 
  • #88
True, from a social perspective the higher level descriptions are useful and needed. Physically, ignoring all social requirements, the lower level descriptions are most accurate. "rocks in general" do not physically exist, since any rock is always a specific physical object. The "in general" part is an abstraction that takes place in human minds.
 
  • #89
pftest said:
True, from a social perspective the higher level descriptions are useful and needed. Physically, ignoring all social requirements, the lower level descriptions are most accurate. "rocks in general" do not physically exist, since any rock is always a specific physical object. The "in general" part is an abstraction that takes place in human minds.

Thus the snake swallows its tail...
 
  • #90
qraal said:
For a specific rock, yes, but rocks in general? Maybe not. Higher level descriptors are often more succinct than ultra-detailed decompositions, but of course one can do more with more details. Geology, for example, would be impossible if we left out too much detail, and would be too cumbersome if we left in too much detail. One can always be more accurate, but become less meaningful in the process. Coarse-grain descriptions make science communicable.

This is the correct line of thinking. Substance opposed to form. But we just need to generalise "rock" further to really get there in this argument. And this can be done using the template of a spatiotemporal (or scalar) hierarchy.

So substance and form are at opposing limits of a hierarchy. One is the most local or smallest scale, the other the global or largest. Causality at the bottom scale is constructive, at the top scale it becomes constraints based.

Now with rocks, we can agree that a rock is a compound (constructed) of a mix of atoms. At this level of discussion, compounds and how they achieve their form, we need to find what is actually the organisational principles appropriate to this level.

A rock isn't. But a geological strata is. We can then see that this global scale view gives us sight of "rockness" formed over geological timescales, as the result of temperatures, pressures, large-scale mixing processes. It explains why a rock is mixed as it is, with perhaps quartz crystals and other inclusions. And also why the rock is cool, not hot lava temperature.

So it is always easy to win the "its just a configuration of substance" argument if the wrong scale of analysis is applied. We can take some real world object that interests us, like a rock, and reduce its substances towards their most local. But then we leave the formal aspects of the rock at the scale we found it, rather than "reducing it" - though it should seem more like expanding it, as we are increasing scale to head towards the global view.

Once you also expand the configurational or organisational principles of the object, you can then see how the global aspects are also fundamental. Rocks would not exist without rock-forming processes and contexts.

Of course, it can be tricky identifying where to stop in the stepping back to global scale. But atoms and geology seem fairly accurately complementary in this particular example.

Now the trick with consciousness and theories of mind is to do the same thing. To reduce the thing in itself, people who have what we label "consciousness" and "unconsciousness" as aspects of their being, towards both the local and global levels of explanation.

When discussing minds, the question becomes what are the atoms, what the geology, of this area of science?
 
  • #91
pftest said:
True, from a social perspective the higher level descriptions are useful and needed. Physically, ignoring all social requirements, the lower level descriptions are most accurate. "rocks in general" do not physically exist, since any rock is always a specific physical object. The "in general" part is an abstraction that takes place in human minds.

Incorrect as all knowledge is modelling. And all modelling is reduction - the shedding of particulars to extract generals.

So we generalise the notion of local substance to produce models of things like atoms and quarks. And we also generalise the notion of form to - eventually - produce fundamental laws such as the first and second law of thermodynamics, the laws of motion, etc.

What do you think an atom is? A little hard ball. A wave function (as physically demonstrated in twin slit experiments)? A compound of more fundamental particles (which have even less concrete existence)?

A rock is always an intermediate scale object - not yet reduced towards its complementary aspects of substance and form. But you are completely missing the point if you believe science does not generalise such real life entities towards local initial condition descriptions and globally constraining laws.
 
  • #92
apeiron said:
(snipped)

Now the trick with consciousness and theories of mind is to do the same thing. To reduce the thing in itself, people who have what we label "consciousness" and "unconsciousness" as aspects of their being, towards both the local and global levels of explanation.

When discussing minds, the question becomes what are the atoms, what the geology, of this area of science?

Nicely put apeiron. What are the "rocks" of consciousness? And what are the "strata"? Metaphysical monists who want it to all be 'mass/energy' or all 'mind/ideas' seem bent on ignoring such subtleties though.
 
  • #93
With consciousness, the rock might be some particular instance of attentive awareness. That is the intermediate level of explanandum. So over about half a second, the brain forms an organised state of meaningful comprehension in response to some event in the world, like a rock falling on the foot.

This state of attentive understanding then has both its material and formal aspects - is local or substantial causes, and its global or form type causes.

So substances are involved. All kinds of neural, synaptic, membrane pore and molecular level changes were part of the rock-scale attentional shift.

But also global forms. So we can talk about memory, anticipation, focus, suppression as strata-level organisational processes or forms. The kind of general things also needed to account for "a moment of awareness".

Both the atoms - neurons and synapses - are "non-conscious" scale of explanation or modelling. And so are the global forms like anticipation, memory, or whatever else we find useful to employ in the modelling. Anticipation, as a properly generalised idea, no longer equates to what we mean by consciousness, though captures of course some essential aspect of being conscious.

A satisfactory theory of mind would then be about having both the right atoms and the right configurations. We need substances and forms which are actually - in some strict sense we can specify - complementary as levels of explanation.

So with a "theory of rocks", we would have to be able to show that there is a deep duality between the local and global views. Is the atomic level of description actually related in a formal sense to the geological strata level? In fact, it seems only a crude and clumsy duality is represented here. But good enough to see that this is what we already do with more mundane entities.

In the same way, getting it right for explaining minds will need not just a local view and a global view, but a strict framework under which we can measure how well these two view are mutual or complementary.

So is a neural component view formally dual to a psychological process view? Is one the right atoms that makes the other the right forms?

Having accepted the basic idea - that reductionism needs to be dualistic to give a full account of reality and its contents - we have to be able to make the transition from a handwaving kind of connection between existing levels of scientific discourse (the neural component models, the psychological process models) to one that is completely formal. Mathematical. Logically universal in that it applies to the description of rocks, minds and every other kind of actual thing.
 
  • #94
apeiron said:
With consciousness, the rock might be some particular instance of attentive awareness. That is the intermediate level of explanandum. So over about half a second, the brain forms an organised state of meaningful comprehension in response to some event in the world, like a rock falling on the foot.

This state of attentive understanding then has both its material and formal aspects - is local or substantial causes, and its global or form type causes.

So substances are involved. All kinds of neural, synaptic, membrane pore and molecular level changes were part of the rock-scale attentional shift.

But also global forms. So we can talk about memory, anticipation, focus, suppression as strata-level organisational processes or forms. The kind of general things also needed to account for "a moment of awareness".

Both the atoms - neurons and synapses - are "non-conscious" scale of explanation or modelling. And so are the global forms like anticipation, memory, or whatever else we find useful to employ in the modelling. Anticipation, as a properly generalised idea, no longer equates to what we mean by consciousness, though captures of course some essential aspect of being conscious.

A satisfactory theory of mind would then be about having both the right atoms and the right configurations. We need substances and forms which are actually - in some strict sense we can specify - complementary as levels of explanation.

So with a "theory of rocks", we would have to be able to show that there is a deep duality between the local and global views. Is the atomic level of description actually related in a formal sense to the geological strata level? In fact, it seems only a crude and clumsy duality is represented here. But good enough to see that this is what we already do with more mundane entities.

In the same way, getting it right for explaining minds will need not just a local view and a global view, but a strict framework under which we can measure how well these two view are mutual or complementary.

So is a neural component view formally dual to a psychological process view? Is one the right atoms that makes the other the right forms?

Having accepted the basic idea - that reductionism needs to be dualistic to give a full account of reality and its contents - we have to be able to make the transition from a handwaving kind of connection between existing levels of scientific discourse (the neural component models, the psychological process models) to one that is completely formal. Mathematical. Logically universal in that it applies to the description of rocks, minds and every other kind of actual thing.

Hmmm... Would be quite an impressive mathematical "theory of forms+substances". Any suggestions on where to begin with such a thing?

Of course one curious aspect of all this that needs to be address by an "explanation of mind" is the very act of explanation or understanding, since it is an activity of mind. How do we avoid a potential pathology because of the "self-feedback"? Can any explanation which doesn't explain 'itself' really count as a complete theory of mind? Greg Egan's novel "Distress" posits an open-ended reality in which the "Theory of Everything" is kind of indeterminate until understood by a Mind or - as the protagonist discovers - ALL minds after the Theory becomes definite. Every conscious being after that point in time has an immediate intuitive grasp of the Theory as a 'precondition' of their being, thus closing the causal loop.

Does a theory of Mind need to explain 'explanation' then?
 
  • #95
qraal said:
Hmmm... Would be quite an impressive mathematical "theory of forms+substances". Any suggestions on where to begin with such a thing?

It is of course my project. And the approach I take arises out of hierarchy theory (Stanley Salthe's scalar hierarchy in particular). So there is some rudimentary math models already around. I also see Grossberg's anticipatory neural nets and dissipative structure theory as other angles on the same dilemma.

This is a "live" direction for biology and neuroscience.

Happy to respond to PMs for more detail.

qraal said:
Of course one curious aspect of all this that needs to be address by an "explanation of mind" is the very act of explanation or understanding, since it is an activity of mind. How do we avoid a potential pathology because of the "self-feedback"? Can any explanation which doesn't explain 'itself' really count as a complete theory of mind? Greg Egan's novel "Distress" posits an open-ended reality in which the "Theory of Everything" is kind of indeterminate until understood by a Mind or - as the protagonist discovers - ALL minds after the Theory becomes definite. Every conscious being after that point in time has an immediate intuitive grasp of the Theory as a 'precondition' of their being, thus closing the causal loop.

Does a theory of Mind need to explain 'explanation' then?

Yes it is essential that us observers be included in the final theory of everything!

So us knowing the world is somehow also the world knowing itself into coherent existence. Same "physical" (and mental) principles at work.

This is the thread of thought running through Peirce's semiotics, Maturana's autopoiesis, etc.

It is central to my own approach too.

So a mindless physics is one way to model reality. But ultimately it fails because minds got left out. So start again with fundamentals that include mind as well matter, form as well as substance, constraints as well as construction, etc.
 
  • #96
apeiron said:
It is of course my project. And the approach I take arises out of hierarchy theory (Stanley Salthe's scalar hierarchy in particular). So there is some rudimentary math models already around. I also see Grossberg's anticipatory neural nets and dissipative structure theory as other angles on the same dilemma.

This is a "live" direction for biology and neuroscience.

Yes it is essential that us observers be included in the final theory of everything!

So us knowing the world is somehow also the world knowing itself into coherent existence. Same "physical" (and mental) principles at work.

This is the thread of thought running through Peirce's semiotics, Maturana's autopoiesis, etc.

It is central to my own approach too.

So a mindless physics is one way to model reality. But ultimately it fails because minds got left out. So start again with fundamentals that include mind as well matter, form as well as substance, constraints as well as construction, etc.

Makes sense.

BTW did you pick "apeiron" as a user name because your view is monistic with an apeiron modified to give the contents of the world? What, in your opinion, is the 'boundless', the Absolute?
 
  • #97
qraal said:
Makes sense.

BTW did you pick "apeiron" as a user name because your view is monistic with an apeiron modified to give the contents of the world? What, in your opinion, is the 'boundless', the Absolute?

It is Anaximander's apeiron of course. I was very surprised to study these issues for about 20 years and to eventually find the very first philosopher of record got it spot on at the beginning.

Of course, it is quite difficult to be certain about what Anaximander really thought, however scholars like Kahn have done some careful work.

I myself equate the apeiron to Peirce's later (equally fragmentary and sketchy) notion of vagueness. And in turn to infinite symmetry.

So apeiron = vagueness = symmetry.

And it is a (vague) kind of monism. But which then separates dichotomously into polar opposites. So becomes dual in some crisply developed sense. And then the two become the three as the complementary things mix. You end up with the triadic state that is a hierarchy, where two levels of being have the thirdness which is their interaction.

So vagueness => dichotomies => hiearchies as things develop.

With Anaximander, the apeiron => the hot and the cold => the mixing of the hot and the cold. Though he had to add other secondary dichotomisations, such as the damp and the dry, the heavy and the light, to create enough complexity to account for our universe.

The modern view of the apeiron as the unbounded and the unlimited would seem to have more in common with quantum foams, hilbert spaces and non-commutative geometry. Places where there is action in all directions and so no directions clearly exist.

Do you have your own view about this?
 
  • #98
When I read this thread I can't help but think that there is a lot of information we are missing, and that it's completely off the mark.
First off, why are we talking about whether the mind can interact with the brain, or if energy is equivalent to matter, when we have no idea what neither of these actually are?
The definition of the mind, the subjective, and how it arises in the objective physical is still a big mystery, so you are just throwing darts in darkness imo.

This mystery can not be solved with Mattara's logic, nor can it be solved currently with ANY philosophy.
Do we really know enough about matter and energy to even start this discussion? I think not.
I suspect the solution to what consciousness is lies deep within physics, where not only the brain itself matters, but the environment it senses as well.
Of course, that's not actually a discussion, because it is not based on physical evidence, but it is my opinion.
 
  • #99
Well I don't know about you but I do know what energy and matter are. Its not hard to tell what energy is once someone explains the basics of what it is... same with matter or mass.
 
  • #100
wow, well that is something then :)
 
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