So the hand moves from the flame because of 1) nerve impulses (physical) and 2) pain (qualia). But if we are saying this, we can’t say qualia are instantiated by physical processes, no?
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Replying to @Hutcheson @Plinz and
We are saying there is relationship of identity not causality. The nerve impulses don’t cause the pain, the nerve impulses just are the pain.
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Do you also think that wheels are identical to electromagnetic forces translating angular momentum between rubber molecules and metal atoms?
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If you’re suggesting that qualia and neurophysiology are merely different levels of description, I disagree.
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No, I just think that identity theory is confused, for a number of reasons.
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So you might say the mind is ontologically distinct from the brain implementing it? (Or is it conceptually distinct?)
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In the way I use the terms, the brain is the biological hardware that implements the mind, the mind is the set of computational principles that generates models of universe and self, in the service of deliberating control, the self is the mind's model of its deliberate control.
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How will one determine if the simulation (artificial mind) being implemented on non-biological hardware has instantiated phenomenal qualities? Even for humans we must rely on self reports. How will we ever know for machines?
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If you understand the precise referent of phenomenal experience, you can create an experiencing observer: a mind that hears its own voice and recognizes it as its own. Until then you can only recognize sentient behavior, like you do in cats.
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Let’s say a team creates an android implementing a self-modeling AI control system. This entity claims to be phenomenally conscious, experiencing sounds, sights, and even feeling emotions and physical pain. How do we confirm this claim?
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We can check if the exposure to stimuli leads to the instantiation of models of these stimuli, if the attention to these models leads to an instantiation of the model of that access, and if the self reporting is reflecting the content of these models.
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