On Mon, Jun 5, 2017 at 6:07 PM, Bruno Marchal <marc...@ulb.ac.be> wrote:
>
> On 05 Jun 2017, at 16:07, Telmo Menezes wrote:
>
> I guess you mean that it does not violate Church thesis.
>
>
> Yes.
>
> Of course, it can
>
> "do" things impossible to do in real time, or without emulating the subject,
>
> that a classical computer cannot do. For example, it can generate a genuine
>
> random bit. To do emulate this with a non-quantum computer, you need to
>
> emulate the duplication of the observer, like in the WM duplication.
>
>
> Well ok, but this part is easy to solve on a classical computer:
> https://www.random.org/
>
> :)
>
>
> Using atmospheric noise as an oracle.
>
> OK, it is better than than using PI or sqrt(2), but is really a computer
> with an oracle (which by the way has the same theology than a computer
> without oracle, but this is just a note in passing).

On the other hand (and I think Russell said it before here), I am
convinced that randomness plays a role in creativity, and there is
some evidence from the evolutionary computation community that true
randomness is better than pseudo-random generators for this purpose.

> Now, prove me that random.org really use the oracle. May be it uses Pi or
> 1/Pi. Not sure we could see the difference, if they change the seed
> regularly.

There is an independent master thesis on this, but I'm not willing to
read more than 100 pages on the subject and take their word for it :)

It cannot be proved, of course, but there are statistical methods to
measure the "quality" of random numbers. Overall, I believe random.org
passes several independent tests as is well-regarded.

> Well, thanks for letting me know that you are not serious :)

I was not :)

But if you want real randomness and do not trust a third party, there
are other options:
https://en.wikipedia.org/wiki/Hardware_random_number_generator

> but with comp it would have consequences regarding
>
> our "insertion" in reality, so to say. Correct?
>
>
>
> I am not sure of what you mean exactly. It would not change the physics, but
>
> allow us to exploit more directly the FPI.
>
>
> Yes, I meant simply that our mind would supervene on more branches.
>
>
> And we would become able to compute Fourier transform on the result of some
> computations made in all branches. According to Deustch we would be able to
> detect the "parallel universes".  We would be able to find quickly a needle
> in a stack, and I would have less problem to find my glasses on my dekstop
> :)

:)

> I am completely agnostic on this,
>
> but I am not convince by the current argument that there are evidences that
>
> a brain could be a quantum computer. They might be right, but I wait for
>
> more evidences.
>
>
> Me too.
>
> Elementary arithmetic is full of quantum computing machineries. I even
>
> suspect that the prime number distribution encodes a universal quantum
>
> chaotic dovetailing,
>
>
>
> Can you explain what you mean by chaotic dovetailing?
>
>
>
> Have you heard about quantum chaos?
>
>
> No, interesting. I'm starting to read about it. I always loved
> standard chaos theory. It was one of the first things that profoundly
> changed my map of reality.
>
>
> A not to bad intro is
> "http://assets.cambridge.org/97805210/27151/excerpt/9780521027151_excerpt.pdf";

Thanks!

>
>
> Here I meant classical usual dovetailing
>
> on the classical emulation of quantum chaos. From the FPI, it can converge
>
> on "genuine" quantum chaos. There are some evidences, related to the Riemann
>
> hypothesis that the "spectrum" or he critical zero of zeta might correspond
>
> to some quantum chaoitic hamiltonian's eigenvalue. I read that a long time
>
> ago. If quantum chaos is Turing universal, it could even be quantum-Turing
>
> universal, and generate a quantum universal dovetailer. But that would not
>
> solve the mind-body problem. The machine-theological solution can work only
>
> if we can explain why the measure which would be associated to that
>
> particular quantum chaos win the arithmetical (classical, mechanist) FPI
>
> problem. The Rieman hypothesis would help but is far from sufficiant.
>
>
> I am too ignorant on number theory to understand this.
>
>
> I might say some words on this when I have more time, but I will resist for
> now.
>
>
>
>
>
> but even if that is true, that should not be used to
>
> justify physics, because we would get the quanta, and not the qualia
>
> (unless
>
> the Riemann hypothesis is shown undecidable in PA (and thus true!).
>
>
> Only Penrose asks for an explicit non computable physical reduction of
>
> the
>
> waves, with some role for gravity, and is authentically
>
> non-computationalist. Penrose is coherent with computationalism. He keep
>
> physics as fundamental, but accept the price: the abandon of mechanism.
>
> But
>
> his argument aganist mechanism is not valid, and already defeated by
>
> machines like PA, ZF, etc.
>
>
>
> You mean is maligned statement that the human brain is capable of
>
> accessing truths that lie beyond the Gödelian veil?
>
>
>
> I mean all Löbian machine are capable of accessing truths that lie to the
>
> Gödelian veil, and use this to refute Penrose. Already in 1931, Gödel
>
> realized that PA (or equivalently his own theory P) was proving its own
>
> Gödel's second incompleteness theorem, and is perfectly able to sort out his
>
> own undecidable proposition. Gödel's proof is constructive. It limits the
>
> formalism, but shows them how to improve themselves accordingly, leading to
>
> transfinite possible self-improvement. The machine can find its undecidable
>
> statement, and bet on them with the interrogation mark, or discuss them as
>
> mysteries (consciousness).
>
>
> And what leads to machine to drop the interrogation mark?
>
>
> The confusion between two hypostases. Either willingly, to make easy profit,
> like with the clergy, which can confuse man and god for example, or
> unwillingly, by repeating lies, or by pure ignorance. You can see the
> machine's enlightenment as the realization that G1* proves the equivalence
> of all hypostases:
>
> G1* proves p  <->  Bp  <-> (Bp & p)  <-> (Bp & Dt)  <-> (Bp & Dt & p)
> (p is restricted to the sigma propositions, the leaves of the UD).
>
> But all those equivalence are solution of the formula B x -> ~x. It is true
> only in God's eye, and false on the terrestrial plane. G1 does not prove any
> of those equivalence, with some exception, like p -> Bp (keep in mind that
> true sigma proposition are always provable by a universal system).
>
>
>
>
> Of course, they cannot prove them, nor even
>
> assert them as new axiom, but they can understand them, and use them,
>
> notably by becoming "mystical" and "religious",
>
>
> And artists too, I would say...
>
>
> And poets. Certainly (as long as they do not believe doing science in the
> process).
>
>
>
> and distinguishing *their*
>
> science from *their* religion, in the scientific way, like they can develop
>
> the non-monotonical layers of mind on which Gödel's incompleteness will not
>
> apply: they need only to be able to say something like "Oops, I was wrong",
>
> which is the beginning of the manifestation of intelligence/doubt (already
>
> present in the Löb formula).
>
>
> What can one base such bets on? It seems to me that most "betting" is
> more or less a Bayesian process, based on priors that are fine-tuned
> throughout life in an endless process.
>
>
> I feel myself more frequentist than Bayesian. Bayes works when we have good
> reason to have the indifference principle true, but that tend to exist only
> in mathematics.

Humm... but the principle of indifference can be used to bootstrap an
iterative process, where the prior is better approximated as new data
becomes available. I would not be surprised if our brain does that a
lot.

> For example, I suspect that the
> main difference between adherents of different ideologies is that they
> have different priors for questions such as ("how likely is one to
> become rich while being ethical"; "how likely is the government to be
> corrupt"; etc.). How does one estimate probabilities beyond the veil?
>
>
> I would say that there are no probabilities at all in such context, only
> credibilities and plausibilities.
> I will judge a government corrupt when he lies on something for a long time,
> or make dubious propositions. It will be a personal judgment, unless I can
> rove that it lies on something specific.

Ok, but you think it's a lie for some reason. Couldn't that come from
other probabilities that you estimate?

> Or do you think that this sort of betting transcends probabilistic
> thinking?
>
>
> I think that an ideology, like a theory, is based on judgements. It is based
> on personal intuition, related to one personal life, experience and
> character, and our personal influence (parents school, ...).

Agreed.

> Probabilies can
> be used to study population, make poll, etc. But will not work to get an
> information on particular individuals. For ideas, in the human science, we
> can hardly build the Omega space (the universe of elementary statistical
> results), unless  we use very special protocols, like with the
> WM-duplication, or applying quantum mechanics on oneself.
>
> There are as much notion of probability and credibility than there are modal
> logic for which []p entails <>p. <>p is a default meta-hypothesis. Somehow
> it assumes that when you throw a dice, 1) there is some reality in which the
> dice will fall; 2) you will exclude all anomalies (like the dice falling and
> rolling under the heavy wardrobe).

Ok.

> That is why to get probability, we need to conjunct the <>t to the box []p.
> To have at least one universe/computation/situation accessible to verify the
> prediction.

Ok.

Telmo.

> Bruno
>
>
>
>
>
> Telmo.
>
> Bruno
>
>
>
>
>
>
>
> T.
>
>
> Bruno
>
>
>
>
>
>
> Telmo.
>
>
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