Bruno Marchal writes:
> Those specifications have to make physical processes NOT turing
> emulable, for Chalmers' idea being coherent. The price here would be an
> explicit NON-COMP assumption, and then we are lead outside my working
> hypothesis. In this way his dualism is typically non computationalist.
>
> I met David Chalmers in Brussels in 2000 (at the Brussels ASSC
> meeting). He *is* indeed quite coherent, in the sense that he considers
> that in the self-duplication Washington/Moscow experiment the first
> person must feel to be at the two places simultaneously.
I'm surprised at this, and I don't see how it fits with the rest of his theory of consciousness.
> This is coherent also with his dualist interpretation of Everett. Now,
> I personally agree with Hans Primas, and David Deutsch, that Everett's
> move is motivated by a search for a monistic view of (quantum) reality.
>
>
> [For the modalist: Note that the G-difference (but G*-equality)
> between Bp and Bp & p makes it possible, *through* comp to justify
> phenomenologically (i.e. in first person terms) the gap between the two
> aspects of the mind defended by Chalmers.]
>
> About Chalmers's dualism: see:
> http://www.geocities.com/ResearchTriangle/System/8870/books/
> Chalmers.html
The cited article a rather emotional criticism of Chalmer's ideas. What it seems to amount to is this. Suppose someone figures out the Mystery of Consciousness, much simpler than we all suspected, as follows: whenever a switch goes through a particular sequence 101011010010011, then that is necessary and sufficient to produce a conscious experience. The anti-chalmerites will rejoice and say that's it, philosophers of mind can all pack up their bags and go home, we now know everything there is to know about consciousness. The chalmerites, on the other hand, will say, that's very interesting, but we still haven't the slightest idea what it is like to experience that switching sequence unless we, well, actually experience that switching sequence. Working out that the sequence creates a conscious experience is the "easy" problem, explaining why it creates a conscious experience at all, or why a particular conscious experience, is the "hard" problem. Both groups agree on the facts, but the chalmerites think it's pretty amazing that a conscious experience is produced, while the anti-chalmerites think it's no big deal, in fact not even worthy of the name "problem", let alone "hard problem". I don't see that there is a dispute here at all regarding empirical or logical facts. The dispute seems to be over an attitude to the facts.
Stathis Papaioannou
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Received on Thu Jul 20 2006 - 06:17:53 PDT