if we replace matter with another substance, e.g. information, then the problem disappears because information can create consciousness. Personally, I don't understand exactly how it can work. — Eugen
1. If there really is a problem of consciousness, is this a matter-specific problem? — Eugen
2. If we replace matter with another fundamental substance (except consciousness itself) can something change? — Eugen
I think without a clear, precise conception (or theory) of "consciousness", saying "isn't consciousness" doesn't actually say anything; ergo, at best, the so-called "hard problem" is underdetermined.No, the hard problem exists if we start with something (anything) that isn't consciousness, and try to explain consciousness in terms of that. — bert1
If we replace matter (….) can something change? — Eugen
If we replace matter with another fundamental substance (….) can something change? — Eugen
↪Benj96 So after all, the problem does not reside in the gap between non-subjective experience and subjective experience. Information, in your opinion, has the right properties to give rise to subjective experience even if information itself isn't conscious — Eugen
If we replace matter with another fundamental substance (except consciousness itself) can something change? — Eugen
So, in your opinion, only science can tell us what is and isn't a ''fact"? I'm not going to debate that, I want to understand you. — Eugen
I think without a clear, precise conception (or theory) of "consciousness", saying "isn't consciousness" doesn't actually say anything; ergo, at best, the so-called "hard problem" is underdetermined. — 180 Proof
I'm trying to relate your comment with the OP. I can't. — Eugen
I'm not debating that. I said ''IF the hard-problem is real..." — Eugen
even after we have explained the functional, dynamical, and structural properties of the conscious mind, we can still meaningfully ask the question, Why is it conscious? — Alkis Piskas, quoting the interwebs
[Information theory] seems like a potential way across the objective/subjective gap — Count Timothy von Icarus
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