> On 25 Aug 2019, at 07:43, Bruce Kellett <bhkellet...@gmail.com> wrote:
> 
> On Sun, Aug 25, 2019 at 2:14 PM Russell Standish <li...@hpcoders.com.au 
> <mailto:li...@hpcoders.com.au>> wrote:
> On Sun, Aug 25, 2019 at 01:15:38PM +1000, Bruce Kellett wrote:
> > On Sun, Aug 25, 2019 at 1:01 PM Russell Standish <li...@hpcoders.com.au 
> > <mailto:li...@hpcoders.com.au>> wrote:
> > 
> >     On Sat, Aug 24, 2019 at 07:34:26PM -0700, 'Brent Meeker' via Everything
> >     List wrote:
> >     >
> >     >
> >     > On 8/24/2019 6:31 PM, Russell Standish wrote:
> >     > > On Sun, Aug 25, 2019 at 10:06:38AM +1000, Bruce Kellett wrote:
> >     > > > On Sun, Aug 25, 2019 at 9:45 AM Russell Standish <
> >     li...@hpcoders.com.au <mailto:li...@hpcoders.com.au>> wrote:
> >     > > >
> >     > > >      On Sat, Aug 24, 2019 at 05:18:47PM -0400, John Clark wrote:
> >     > > >      >
> >     > > >      >     >> OK so 0=1, that's fine.
> >     > > >      >
> >     > > >      >     > No, that is not fine. If 0=1, pigs have wings.
> >     > > >      >
> >     > > >      >
> >     > > >      > Yes but that's OK too, if nothing physical exists then pigs
> >     and wings
> >     > > >      can't
> >     > > >      > cause problems because they don't exist. And there are no
> >     minds that
> >     > > >      might be
> >     > > >      > upset by paradoxes.
> >     > > >      >
> >     > > >
> >     > > >      That's kind of the point, though. Minds are nonphysical 
> > things,
> >     and
> >     > > >      there is no apriori reason why physical things need to exist 
> > for
> >     minds
> >     > > >      to exist.
> >     > > >
> >     > > >
> >     > > > You have evidence for disembodied minds?
> >     > > That's not an apriori reason. Assuming you're in principle OK with 
> > the
> >     > > concept of a brain in a vat (which is a disembodied mind), then the
> >     > > you too do not have an apriori reason for the existence of physical
> >     > > things.
> >     > >
> >     > >
> >     >
> >     > I don't see that a brain in a vat counts as a disembodied mind.  Do 
> > you
> >     mean
> >     > a brain that has no environment to perceive or act on?  I would deny 
> > that
> >     > such an isolated brain instantiates a mind.  On the other hand, if the
> >     brain
> >     > has sensors and actuators operating, say a Mars Rover, then it isn't
> >     > disembodied.
> >     >
> >     > Brent
> >     >
> > 
> >     Yes - I know your argument. In the BIV scenario, the environment could
> >     be simulated. Basically Descartes' evil daemon (malin genie)
> >     scenario. Nothing about the observed physics (bodies and whatnot)
> >     exists in any fundamental sense.
> > 
> > 
> > Presumably the vat is a physical object that provides nutrients, power, etc 
> > to
> > the BIV. That does not count as disembodied in my book.
> > 
> 
> Neither the brain, nor the vat is a body. The body is actually
> simulated by the evil daemon, and doesn't exist ontologically. Hence
> disembodied.
> 
> That is a very narrow definition of a "body". A body is the corporeal thing 
> that, in this instance, "supports" the mind. So  the vat and its surrounds 
> are every much a body as the skull and its attachments are in the case of the 
> physical human body.
> 
> Now Brent makes good arguments (and I echo simular arguments in my
> book) that a body must exist phenomenally (ie exist as an experience
> of the mind), but nowhere does there appear to be a requirement for
> the body to exist ontologically (in the same reality as the brain and
> the vat in this example).
> 
> I agree with Brent's point. On the other hand, if you are talking about a 
> mind (and its associated body) existing entirely in a virtual reality, then 
> we have to consider what is the physical 'computer' that instantiates that 
> virtual reality.

All piece of matter are but maps on our relative accessible 
computations/history (computation seen from inside, a notion made precise with 
the modal logic G*, which I like to call machine’s theology, for obvious 
(greek) reason.

A Universal machine cannot exist without a physical reality, because it implies 
it from its first person view. That physical reality is a consequence of the 
logic of the machine’s observable ([]p & <>t (& p)).



> 
> This is all different from John Clark's argument that something must
> exist to breathe fire into all the computations. He calls that
> something "matter", and strongly disavows the ability of arithmetic to
> do this.
> 
> I am with John here. Talk of a "disembodied" mind (or calculation). is just 
> so much hot air. I ask for evidence of such things, and none has been 
> provided to date. "Minds" (or calculations) are the consequence of physical 
> operations.

That is revisionism. The notion of computation has been discovered by 
mathematicians working on the foundation of mathematics, as a way to avoid some 
paradoxes. You confuse “physical implementation of a computation” with 
“computation”. That is like confusing a function and a set representation a 
function. It is a common error. But when doing metaphysics, that error becomes 
important to avoid. A mathematical object is different from all its 
representations through any other mathematical objects.

Bruno




> 
> Bruce
>  
> Bruno Marchal claims the opposite - that arithmetic, or in
> fact any abstract system capable of universal computation, is
> sufficient for the job. To be quite frank, I'm a fence sitter in this
> debate, as I've yet to see any physically realisable experiment that
> can settle the matter.
> 
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