> On 20 Jul 2019, at 22:08, 'Brent Meeker' via Everything List 
> <everything-list@googlegroups.com> wrote:
> 
> 
> 
> On 7/20/2019 1:44 AM, Bruno Marchal wrote:
>>> On 20 Jul 2019, at 00:04, 'Brent Meeker' via Everything List 
>>> <everything-list@googlegroups.com> 
>>> <mailto:everything-list@googlegroups.com> wrote:
>>> 
>>> 
>>> 
>>> On 7/19/2019 4:49 AM, Telmo Menezes wrote:
>>>> I share their perplexity. The idea of immaterialism is natural (and arises 
>>>> thousands of years ago), because the only thing that we cannot doubt (as 
>>>> Descartes pointed out) -- our consciousness -- is immaterial. There is not 
>>>> scientific instrument that can detect consciousness.
>>> That's not really true. Of course doctors assess patients as conscious, 
>>> unconscious, in coma, or brain dead every day.  The myth that consciousness 
>>> is a mystery is part hubris
>> 
>> Then mechanism cures that “hubris”. It could be hubris at Descartes’ time, 
>> where many thought that consciousness was a human thing, and animals have no 
>> souls. But today, many attribute consciousness to many animals, and 
>> mechanism makes the point that consciousness begins with Turing 
>> universality, and self-consciousness with Gödel-Löbianity.
>> 
>> 
>> 
>> 
>>> (we are too special to be understood) and part an exaggerated demand for 
>>> understanding.
>> With mechanism, consciousness is simple, as it is explained by the 
>> distinction between all modes of the self that the machine can be aware of. 
> That's where I disagree.  These two propositions cannot both be true:
> 
> 1) Consciousness is what I directly experience without mediating inference.
> 
> 2) Consciousness is the Loebian inference implicit in theories of computation 
> (as defined by Bruno).

You must be careful as I did not say “1)” exactly, nor “2).

1) is that consciousness is immediately knowable, without the need of a 
reasoning to get the conclusion. It is typical of all experience. 

And 2) that immediate inference comes from the logic of [o]p =   []p & <>t & p, 
and is proved to be immediate by using the fact that [o]p does not entail 
[o][o]p. 



> 
>> The problem which remains is only in deriving the “stable persistent and 
>> sharable dreams” from the web of dreams in arithmetic (which cannot be 
>> avoided if you accept to link consciousness to the person related to the 
>> relevant computations). 
> 
> What "person"?  Where did "person" come from?

The person defined by all the modes of the self imposed by incompleteness. So 
the person can be 3p identified with []p, and its first person is determined by 
[]p &p, and the other hypostases. The observable is given by []p & <>p with p 
sigma_1, etc. 



> 
>> 
>> 
>> 
>>> There's no scientific instrument that can detect the wave function of an 
>>> electron either.  But with the electron we're happy to have an effective 
>>> theory that tells us when the detector will click or not. Mystery mongering 
>>> about consciousness makes us demand something more that mere measurement 
>>> and prediction, something that doesn't exist for any theory.
>> Assuming a physical reality, 
> 
> It's not an "assumption" when it's supported empirically. 

Show me the paper. The only test that I know is the one I have given. I think I 
am the first to show that this is even testable.

(Be careful Brent, I suspect you are taking the whole of physics as an 
empirical support of Primary Matter) but that is an assum^ption is metaphysics, 
not in physics.



> You have logicians attitude that everything must start from axioms...which 
> are assumptions.

In difficult metaphysical subject, that is wiser, to avoid confusion of level, 
etc. Yes. I studied logic for that very reason.



> 
>> but in that case mechanism becomes inconsistent, as I have shown.
> 
> No. You have argued it.  But your argument also implies that physics is 
> necessary.   So if it shows physics is unreal, that's a contradiction.  So 
> it's a reductio.  A reductio indicates something is wrong with the argument; 
> but it doesn't tell you what.
> 

Physics became necessary in the phenomenology, and necessarily Not in the 
ontology. So there is no contradiction.




>> 
>> Consciousness is simple, because computer science somehow predicts it, 
>> easily from incompleteness + Theaetetus.
> 
> You have assumed that you can define it to be something simple


I assume YD + CT. 




> and then you argue that because this simple thing has one or two similarities 
> to the very complex thing we experience as consciousness it is therefore the 
> same thing.

Absolutely not. I don’t do this even for the natural numbers, as we know that 
we cannot define them “univocally” at all.



>   Even though in addition to similarities it also has some glaring 
> differences, such as being timeless, such as knowing all logical inferences, 
> such as existing independent of a matter.

To fuzzy. I can agree and disagree. I don’t see the relevance.




> 
>> 
>> It is matter the real hard problem in the mind-body problem, but we are not 
>> aware of this, a bit like fishes are not well placed to talk on water.
> 
> You have made it the hard problem of your theory by simplifying away all the 
> observable complexities of consciousness

I work in a theory, but after Gödel and Traski understanding of the essential 
undecidability of any theory in which there are universal machine, you cannot 
say that it is a simplification a priori.



> and assuming it is mere Platonic arithmetic.

That is not assume. What is proved is that assuming more than arithmeti leads 
to inconsistency.

Bruno 



> 
> Brent
> 
>> 
>> Bruno
>> 
>> 
>> 
>> 
>>> Brent
>>> 
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