Yes. Non-algorithmic Fuzzy Logic*1 is an attempt to make digital computers think more like humans. And it may be necessary for Chat Bots to deal with imprecise human dialog. Yet it reduces the primary advantage of computers : precision & predictability.can True/False computers replace Maybe/Maybe-Not human philosophers?* — Gnomon
Fuzzy logic and paraconsistent logic address this, at least to a degree. — Relativist

Me too. Apparently, because my BothAnd philosophy is so offensive to his Either/Or worldview, he seldom engages me in philosophical dialog. So normally, I ignore his trolling taunts & gibes, unless he happens to raise a question pertinent to the current topic.I'm not interested in being drawn into comments about debates with 180proof. From time to time I may respond to his comments directed at me. — Wayfarer
I have no experience with AI, other than Google Search. But I suspect that the human programmers of Chat-Bots necessarily include a self-reference algorithm in the basic code. But whether that kind of reflection constitutes self-awareness, I have to agree with Claude : "I'm genuinely uncertain whether I have experiences with the qualitative character that humans do, or whether there's "something it's like" to be me processing these words". :smile:Meaning requires a Me. A digital computer has no self-concept to serve as the Subject to interpret incoming data relative to Self-interest. Does AI know itself? — Gnomon
I tossed this to Claude. Read on if you wish. — Wayfarer
How else do we know "what is true"? asserts that Formal or Mathematical Logic is the arbiter of true/false questions. And algorithmic computers are known as the masters of math. But philosophy is supposed to be a search for Wisdom, while religion is presumed to provide absolute divinely-revealed Truth. Some disparagingly call philosophy "the study of questions without answers". Yet ancient Philosophy has spawned empirical Science as a tool to provide pertinent facts (not truths) to guide us in our exploration of a puzzling world.Another difficult subject. Suffice to say, I think it's the understanding, taken as obvious by a lot of our contemporaries, that science is the arbiter of what is truly the case. But scientific method embodies certain characteristic attitudes and procedures which are problematic in a philosophical context. — Wayfarer
The "logical fallacy" of a two-value (right/wrong) posturing is ... — Gnomon
False. Bivalence, or law of the excluded middle, is an axiom of classical logic (indispensable for determining many formal and informal fallacies) as well as Boolean logic (the basis of computational and information sciences). — 180 Proof
↪180 Proof
It's one of those ideas that kind of straddles philosophy and science, that we can say.
Depending on how you look at it :rofl: — Wayfarer
The material & practical success of quantum science is undeniable : atom bombs, cell phones, etc. But what about the immaterial theoretical foundation of that pragmatic progress? Is quantum theory & philosophy compatible with your own worldview?*1Except that a lucky guess modeled the quantum fields as harmonic oscillators by performing a Fourier transform on all sorts of waves to be as sinusoidal, and, lo, the quantum model of rungs of quanta falling out matched the reality of experiments and made for quantum field theory to be the most successful in the history of science. — PoeticUniverse
"You cannot think the Thinker of thinking. You cannot understand the Understander of understanding. That is Ātman." ___Upanishad — Wayfarer
Ironically, would troll Neils Bohr as a wishy-washy woo-purveyor, if he had the audacity to post his on this forum. I just realized the significance of the alcohol-purity screenname : A> it may symbolize the ideal of a trump-like "perfect" worldview : Black vs White & True vs False & Immanent vs Transcendent*1 with no watered-down adulterants. Or B> it dumbs-down philosophical complexities to Either/Or dualities that a simple mind can handle.He regarded the 'complementarity principle' as the most important philosophical discovery of his life. — Wayfarer

Faggin is indeed idiosyncratic compared to eclectic New-Age-type religious philosophy. But his empirical & rational approach may be acceptable to some strands of Consciousness Studies*1. So far, his book is mostly about a scientific worldview, not a religious belief system. The word "god" does not appear in his glossary, but the term "panpsychism" does. Consequently, I get the impression that his worldview is Philosophical & Scientific, not Religious ; intellectual & practical, not emotional.As regards Faggin - I sense that the One resonates with the One of Plotinus' philosophy. He has taken ideas from a variety of sources, and also developed his own using metaphors from quantum physics and computing. But still see him as rather idiosyncratic. He's not going to get noticed much in the 'consciousness studies' ecosystem for that reason. — Wayfarer
So since then philosophy has tended to adopt either materialism (matter is everything), idealism (mind is everything) or dualism (it is both), across a range of forms. — Wayfarer
Perhaps. I explore various philosophical positions, but I don't label myself as Idealist or Materialist or Mystic. . . . . nor Immanentist nor Transcendentalist, . . . maybe a Causalist? My emerging & evolving amateur non-dual holistic philosophy is what I call BothAnd*1. Which is anathema to those of dogmatic Either/Or beliefs, such as . Your expressed views though are usually broad & flexible, yet rigorous & informed enough, to be amenable to my own dilettante dabblings.I think that your essay is attempting to fashion a theory out of these ingredients. — Wayfarer
If, by "that term' you mean "cosmic consciousness" you may be correct. I just used that New-Agey Mystical term in place of his more cryptic concept of The One. But he does use the more specific term Seity*1 throughout the book. He postulates, in great detail, how he imagines that Quantum Physics adds up to self-conscious & causal Cosmic Mind. Although he avoids ascribing human-like personality to The One, it still sounds like a 21st century God ; whose oblique revelation is inscribed in quantum uncertainty . . . . perhaps, to keep us biological agents guessing about divine intentions.I suppose Faggin's notion of Seity is another attempt to define Cosmic Consciousness in scientific and non-anthropomorphic terms. — Gnomon
Wait until you read it. I don’t think that term is used anywhere in the book. (I’d love to see a discussion between Faggin and Glattenfelder. They’re both kinds of ‘techno mystics’.) — Wayfarer
I suppose Faggin's notion of Seity is another attempt to define Cosmic Consciousness in scientific and non-anthropomorphic terms. It's his technical description of a fundamental unit of consciousness, and may be similar to A.N. Whitehead's "occasions of experience", which I found hard to grok. Personally, I prefer a holistic concept of Cosmos : the totality of existence, including matter & mind. I'll leave the atoms of consciousness to others.Not peculiar - I think Federico Faggin is highly intelligent and genuine. I did tackle that book - actually I think I have the Kindle edition, but I couldn't really follow the argument. He introduces a term, seity, ' a seity is defined as a self-conscious entity that can act with free will.' However not necessarily a conscious being. ...'A seity is a field in a pure state existing in a vaster reality than the physical world that contains the body. A seity exists even without a physical body.'
I couldn't really get my head around it. — Wayfarer
By "idiosyncratic", do you mean peculiar or individualistic? For an autobiography, I would think individualistic would be a good thing. I've only read the introduction, but so far it seems to be a fairly typical expression of the Consciousness is Fundamental worldview, as imagined or experienced by a quantum scientist. Kastrup seems to find him to be a fellow-traveler on the slender Idealism branch of modern science. Incidentally, Faggin defines The One as "the totality of all that exists" but refrains from using religious terms like "God".oh yeah, I know Faggin. I read (actually, listened to) his autobiography, Silicon. I’ve looked at Irreducible a few times but I have mixed feelings about it, I think his approach is a bit too idiosyncratic. — Wayfarer
Ha! I was in the Navy --- killing the little yellow man, figuratively not literally --- while the US was going through that New Age of Aquarius, when "love will steer the stars".↪Gnomon
Yes. And don't forget, we are stardust, we are golden, we are billion year old carbon. And we got to get ourselves back to the garden. — Wayfarer

Janus & Wayfarer do tend to view the Mind-Matter problem of Philosophy-Science somewhat differently. So I learn different-but-valuable perspectives from each of you. As I graphically indicated in a previous post, Wayfarer seems to view the world through a Platonic lens, while Janus prefers the Aristotelian view. But I think a complete worldview would include elements of both.↪Wayfarer
Well, we see things very differently. — Janus
Yes, Realism vs Idealism is a dualistic simplification of a multi-faceted complex concept that contains various aspects of both outlooks : what I facetiously call Redealism : the top-down view of a material world populated with imperfect people who create little perfect worlds in their own minds.I think this is a serious oversimplification. Aristotle does not abandon Forms; his hylomorphism is still a form–based ontology—the difference is that Forms are no longer conceived as existing in a separate, self-subsisting realm, but as ontologically prior principles instantiated in matter. Matter, for Aristotle, has no actuality or determinate identity on its own; it exists only as pure potentiality until it receives form. — Wayfarer
↪Wayfarer
:roll: When you stop with the shitty misrepresentations of what I've said I might respond. — Janus
Since Janus and Wayfarer seem to be among the most philosophically erudite posters on this forum, such combative dialog conjures an image of Plato and Aristotle duking-it-out in the Academy or Forum. Today, we honor both of those ancient Greeks as Past Masters of the philosophical arts. But back in the day, I suspect they passed some harsh words between them.↪Janus
I do endeavour to address your arguments with courtesy, reciprocation would be appreciated. — Wayfarer

I agree :Mind (consciousness) is not a "separate, non-physical entity" — Gnomon
It would be a different kind of 'physical'. It had to have evolved, with life, for once there was no life and consciousness on Earth, and now there is. — PoeticUniverse
"Metaphysics" may be the most debated concept on this forum. The confusion may stem from the fact that the idea of Nature, as a hierarchical system, can be found in the original source : Aristotle's treatise on Nature (Greek : physis)*1 began with with a review of then-current knowledge about the non-human natural world, describing classes, species & specific instances.I must have looked up this word at least 10 times. Here's what comes up:
the branch of philosophy that deals with the first principles of things, including abstract concepts such as being, knowing, substance, cause, identity, time, and space. — ProtagoranSocratist
may be simply implying --- based on absence of {empirical or theoretical} evidence to the contrary --- that massive space-occupying Matter*1 --- what we normally mean by the word --- does not have the "right stuff" [necessary qualities or capabilities or potential] to produce weightless spaceless shapeless Mental Phenomena such as verbal communication of ideas. Yet staunch (anti-spiritual) Materialists*2 insist that Matter must possess the potential for Mind. And I provisionally agree, but it's a "question-begging presumption" --- a philosophical hypothesis --- lacking step-by-step evidence or theory of how mundane lumpish matter became Mindful*3. Without an account of the steps & stages of that fortuitous emergence, it's a circular argument. So, the key question here is : what is the "right stuff" for evolving living & thinking Matter?that linguistic communication would be impossible if materialism were true. — Wayfarer
I see no reason to believe that. Perhaps you are working with a redundant model of material as 'mindless substance'. If material in all its forms were nothing but mindless substance, then of course it would follow by mere definition that conscious material is impossible. But that is specifically the "question-begging presumption" I was referring to. — Janus
So, you are saying they are parallel domains --- empirical vs speculative --- not one above another? That's OK. I was not implying any heavenly domain for philosophy, but merely that it is not bound by the necessity for material evidence. In that sense, philosophers are free to "go beyond" the physical limits of Science, in order to explore the metaphysical (immaterial) aspects of the Cosmos. :smile:I don't say they "go beyond" but just that they are different domains of inquiry. — Janus
Apparently you took my metaphorical figure-of-speech as a literal physical description of the brain. I am familiar with some cutting-edge theories of mind, that blur the borders between physics & metaphysics, and Idealism & Realism. But most still insist that Consciousness is inherent in Matter, not an add-on.The brain is not a "blob of matter" so your question is moot. You seem to be thinking in terms of some obsolete paradigm. — Janus
I agree that there are philosophical "domains" that go beyond the self-imposed limits of Objective Physical Science. And philosophers, back to Plato & Aristotle have argued about the value of "empty verbiage" (speculation) versus productive facts*1. Yet. what's the point of a Philosophy Forum, if it has no pragmatic results to show for the expenditure of hot air? If we had the power to communicate directly from mind to mind, there might be no need for "empty verbiage"*2. Instead, we would intuitively know how minds work to produce ideal opinions instead of material factsI have no problem with philosophical speculation. It operates in science in the form of abductive reasoning. The point is that it should be underwritten by science, if we are speculating about the nature of things. For ethics and aesthetics it might be a different matter―science may not have much to tell us in those domains.
How things such as matter, mind or consciousness intuitively seem (the province of phenomenology) which is determined by reflection on experience, tells us only about how we, prior to any scientific investigation, might imagine that these things are. That may have its own value in understanding the evolution of human understanding, but it tells us nothing about how the world things really are.
So I was responding to the dogmatic assertion that "linguistic communication would be impossible if materialism were true". I reject that as dogma because it assumes that the material world is purely a "billiard ball" world of mindless atoms in the void.. — Janus
Yes. I use the term Universe in reference to the expanding evolving ball of matter & energy that somehow formed a safe haven for us living beings. But the term Cosmos is a more philosophical concept that emphasizes the laws that organized an explosion of Matter into the evolution of Mind.This is the sense in which the mind “constructs” or “creates” the cosmos: not as an external agent shaping an independent material realm, but as the ongoing process of perception, interpretation, and conceptual synthesis that yields our experience of a coherent, ordered world — which is precisely what kosmos meant. — Wayfarer
Yes. The difference between modern Philosophy and modern Science lies in their explanatory means & methods : the exploring mind of the Natural Philosopher can go beyond the space-time bounds of the material world, and the self-imposed limits of Scientism. But, when conjectures become dogma and speculations become scripture, an open-mind line has been crossed. Besides, even "space-time" and "fabric of reality" are ideal, not real. :wink:↪Gnomon
The point is that neither idealism nor physicalism are, contrary to what their opponents like to suggest, self-refuting. Actually idealism is not usually criticized for being self-refuting, but rather for being explanatorily impotent, implausible or even incoherent in that the only forms of idealism which can serve to explain our everyday experience rely, in order to give an account of how shared experience could be possible, on ideas like God or universal mind or collective mind' ideas which themselves are not able to be satisfactorily conceptually explicated or related to everyday human experience. — Janus
The philosophy of consciousness has always circled around a central mystery. But empirical science was supposed to dispel those ancient enigmas with indisputable "hard" evidence. For example, Newtonian physics provided mundane explanations for celestial pattern puzzles that had entranced imaginative naked-eye sky-gazers for millennia. The evidence was direct observation, aided by vision-enhancing technology, and vetted by mathematical logic.Whatever the material correlate to metaphysical consciousness may be, it isn’t consciousness. And whatever metaphysical conception consciousness may be, it isn’t material. — Mww
Good point! Accusations of "dogmatism" and "closed-mindedness" have traditionally been directed toward people of Faith. So, it's ironic that posters on a philosophy forum would display those characteristics in dialogs that can't be proven or dis-proven empirically. For example, Eliminativism requires a closed mind, and Immanentism seems to be based on the dogma of Materialism. Are those "slam dunk" positions signs of faith in the belief system of Scientism? :wink:The point I would contend is the idea on either side of the debate that their conclusions are "slam dunk". That idea only shows dogmatism, closed-mindedness. — Janus
The problem with Mysterian*1 philosophy is that it gives-up on the ancient philosophical quest : to explore the Hard Questions that are not subject to objective answers. Such speculative exploration*2 can be proven wrong though, when observations contradict the conjectures. Today, we might say that dragon warnings about Mars, are "not even wrong". But there are plenty of other scary features of the red planet, that should give rocket-ship explorers pause : 2015 film, The Martian.I should add a caveat about McGinn. His “mysterian” view is useful in one narrow sense: he at least takes the reality of consciousness seriously, and he recognises that the standard physicalist story hasn’t solved anything. In that respect he’s a welcome counterweight to the eliminativist impulse.
But I think his explanation for the “mystery” goes astray. He says we can’t understand consciousness because humans lack the right conceptual equipment — as if a special metaphysical faculty were required to see how brain processes give rise to experience. — Wayfarer
Ironically, even some (supposedly) pragmatic scientists are entertaining (seemingly) spiritual explanations for consciousness*1. Such modern theories are more Mathematical (mental) than Material (substantial)*2. Meanwhile, the concept of "higher dimensions"*3 has been adopted by some religious thinkers as a more sciency-sounding term for what the ancients imagined as an out-of-reach celestial "spiritual" realm.I've been a Dennett antagonist ever since before joining this Forum. I thought the title of his book Consciousness Explained was ridiculously pompous (and indeed, it was widely parodied as 'Consciousness Ignored'. — Wayfarer
I wasn't familiar with the minority philosophical position, that a Theory of Mind should be eliminated*1 from consideration of the human role in reality. I suppose that it's an attempt to remove the "bathwater" of imaginary gods & ghosts --- along with the "baby" of self-knowledge --- from folk philosophy, as unreal & immaterial. Such purging would result in elimination of Philosophy forums, which waste time & words on literal non-sensation.So when we later try to fit consciousness back into that picture, it naturally appears inexplicable. . . . . The framework within which he's considering the problem has already excluded what it is we’re trying to understand. — Wayfarer
I suspect that this Ontological & Epistemological dichotomy has plagued philosophers from the time of Plato & Aristotle : Hyle (matter) vs Morph (form). Which is why I focus on the modern understanding of Information (energy + form), as a possible way to bridge the gap in the map. :worry:All of this still operates entirely within the materialist frame. It searches for an objective correlate—some measurable physical proxy—that can be mapped onto the intentional, semantic, and affective dimensions of experience. — Wayfarer
Thanks for that reference. I suspect that the success of the empirical method, in over-turning time-honored beliefs, has given modern scientists confidence that it can solve any problem or mystery. But McGinn observes that, for philosophical "mysteries", the experiencing Observer is part of the Problem of learning how & why we experience the real concrete world in terms of abstract ideas. :cool:Problems are things for which solutions are possible; mysteries are circumstances of which we are a part (McGinn?) — Wayfarer
Yes. That sounds like a superficially plausible theory. But Materialists will ask, "where's the physical evidence" of an Information Field, and of "downloading" by the brain? Invisible Electromagnetic fields can seem spooky, hence they are imagined by ghost-hunters to be the substance of spirits : ectoplasm. The readings of their electronic instruments are indeed evidence of electromagnetism, but to interpret that static as the presence of a human soul may not be solid enough to convince a skeptic. Who may interpret the signals as the presence of an electrical mechanism, such as a cell phone, power-line or refrigerator . . . . and of belief prior to evidence."Abstract: In the April 2002 edition of JCS I outlined the conscious electromagnetic information field (cemi field) theory, claiming that consciousness is that component of the brain’s electromagnetic field that is downloaded to motor neurons and is thereby capable of communicating its informational content to the outside world. In this paper I demonstrate that the theory is robust to criticisms" — McFadden
I Googled McFadden*1, since I had heard of him, to see how he would explain "how the brain becomes aware". He seems confident that this philosophical & scientific "mystery" has been solved. But, like so many other postulated solutions, his explanation is a tautology, not a mechanism : "consciousness is experience". Yet, Biosemiology basically defines Consciousness as "meaning-making" by manipulating symbols*2b.“brain as an antenna” hypothesis . . . . It was going the rounds in the 1990s. I chatted to quite a few of those pushing versions of it. Like Karl Pribram, Susan Pockett. Johnjoe McFadden, Benjamin Libet, Stuart Hameroff, Jack Tuszynski and others. — apokrisis

Since I am only superficially familiar with the theory of Biosemiosis*1, can you briefly summarize the steps or stages in the evolutionary mechanism of A> Big Bang . . . . . X> Life . . . . Z> Mind? It seems to follow an evolutionary track similar to my own Enformationism thesis. But as far as I can see, neither can connect all the dots. For example, the transformation of Matter into Life, and Biology into Symbols, and Symbols into Consciousness. The only common factor that I see is Energy/Causation. :smile:If there were such a mechanism pinned down, — AmadeusD
I defend biosemiosis as the mechanism behind life and mind. — apokrisis
Are these your words, or those of Vedral?here I take a more radical view: space and time don’t exist at all. Like “observers”, they are convenient labels – bookkeeping devices – but there are no physical entities corresponding to them. Therefore, quantising gravity doesn’t mean quantising space-time, it means quantising the gravitational field (upgrading Einstein’s c-numbers into q-numbers) in the same way that other fields are quantised. — PoeticUniverse
Good point! Deriving Physical sensations from Metaphysical fundamentals, seems to be the inverse of the usual philosophical Hard Problem : Mental ideas from Physical substrate ; Ideality from Reality. That's why I put my money on the recent evidence of an Energy/Information interrelationship. Everything in the universe boils down to creative (change-causing) Energy. And tracks back to a logically necessary First Cause.If 'mind' is the foundation of reality, he still has a massive job getting the sensation of the physical in. — AmadeusD
Yes. If noumenal Mind could be empirically validated, we wouldn't be discussing it on a philosophy forum. But, since the 20th century, scientific validation has become more Mathematical (rational) than Empirical (sensory), more inferential than observational. For example, the scientific theory of an ethereal Quantum Field*2*3 as the fundamental essence of reality has led some thinkers to equate it with a Cosmic Mind*4. The theoretical "points" that define the field are mathematical entities that do not occupy space or exhibit mass. Hence, the foundation (substance??) of our material world is postulated to be immaterial*3 : more like a mental definition than a material object*5.Right - so what you're saying is that 'cosmic mind' is analogous to the 'noumenal'. Agree they might be rationally inferred, but as such cannot be empirically validated. — Wayfarer
Scientists don't know what Energy & Fields are in substance, but only what they do in causal relationships between material objects. To avoid misleading, when I use the Quantum Field or Universal Gravity as analogies to the Cosmic Mind notion, I try to make clear that these "forces" are not "objective" and observable, but rationally inferrable from observed processes.This is why expressions such as “cosmic mind” are inherently misleading when taken to denote some objective existent, as if it were on par with scientific concepts like fields or forces. — Wayfarer
Timaeus*1 observed that, in the real world, "nothing happens/changes without a cause". So he seems to assume that even the ever-changing Real world must have had an Ideal origin : a hypothetical god/urge/impulse with creative powers. That seems to be the presumption behind most of the world's religions. Except that the God is typically envisioned more like perfect order & absolute power, instead of "confused everythingness".The Timaeus sort of gets it. The basic idea is that rather imagining the Cosmos as either a sudden creation event or as an eternal existence, it arises as an evolving structure where form is being imposed on a chaos. It all starts from a confused everythingness - so confused in its expression that it amounts to a nothing. It lacks any orderly structure. And then that structure starts to appear. — apokrisis
Again, I had to Google your abstruse terminology to break it down into more commonsense concepts that an untrained amateur philosopher can relate to. For example, I can imagine "symmetry-breaking" as an event characterized by change from static balance (nothing changes) to dynamic dis-equlibrium (directional change occurs). But then, if you add "spontaneous" to the mix, it describes an event that occurs suddenly & without warning, like a Cosmos-Creating Big Bang with no pre-history. Hence, inexplicable and not accessible to Reason. It must be taken on Faith.I’m arguing not for pre-set material conditions but for Platonic strength structural necessity. The argument is that reality can only exist with a certain dichotomous or symmetry-breaking organisation. — apokrisis
I assume that in Plato's day they just called it Philosophy. Perhaps, you are stating the obvious, that modern versions of Platonic Idealism are not ancient. But I was referring to the general belief that A> Reality is fundamentally Mental*1, or B> that the Human mind's model of reality is as close to true reality as we are likely to know*2.'Idealism' is not ancient. The term first came into use with Liebniz, Berkeley and Kant. In hindsight, it is possible to describe some elements of Platonism as idealist, but it is not a term that was used in Plato's day. — Wayfarer
