Re: Emergence denial: the consequences
- From: "Perplexed in Peoria" <jimmenegay@xxxxxxxxxxxxx>
- Date: Sun, 18 Nov 2007 19:53:35 -0500
"John Wilkins" <j.wilkins1@xxxxxxxxx> wrote in message news:1i7tmb5.1wv2823mqbouxN%j.wilkins1@xxxxxxxxxxxx
r norman <r_s_norman@xxxxxxxxxxxx> wrote:
Yes, John W, another personal attac--- I mean, another interesting
subject for your comments. dkomo -- this is also for you.
The New York Times magazine section today (Sunday, Nov. 18) has a
piece by Jim Holt titled "Mind of a Rock: Is everything conscious". It
describes the philosophy of 'panpsychism' describing it originating
with Thomas Nagel and continuing through David Chalmers and Roger
Penrose to Galen Strawson. Basically, if you deny that consciousness
(or any other property for that matter) 'emerges' from complex system
organization and interactions, then you have to accept that the system
components themselves somehow 'contain' consciousness as a fundamental
property. As the article says: "So the entire universe must consist
of little bits of consciousness." It goes on to consider the atoms
in yonder rock. They wiggle and jiggle but not at random; the "see"
the entire universe through the gravitational and electromagnetic
influence of every other particle. As a result: "such a system can be
viewed as an all-purpose information processor... and where there is
information, says panpsychism, there is consciousness. In David
Chalmers' slogan 'Experience is information from the inside; physics
is information from the outside'.
So, John, you have a choice: it's either emergence or conscious
atoms (not to mention intelligent bacteria!). And if you try to
insist there is a third or 'middle way', you should know that that is
exactly the pathway of emergence that physicist R Laughlin describes.
dkomo, I already know your choice: it is atoms with information
processing, whether or not that implies consciousness.
For my own part, I far prefer emergence.
Or, you can refuse t commit the fallacy of composition and just assume
that combinatorial properties are the sum of the properties of the parts
and their interctions, and treat emergence as a handy way to talk about
this without believing that there is anything special going on
ontologically.
I agree that there is nothing special ontologically going on in emergence.
Emergence is an almost purely epistemological phenomenon (or
'epiphenomenon', or whatever). But that doesn't make it any less
'real' or less important. After all, we have no direct access to the
ontological level, nor any assurance that we have reached it (or even
*can* reach it). All we have is our models, and they live in the
epistemological domain.
Chalmers' privileging of experience presumes that there can be no
reduction of that kind, and he is, in my view, relying on a *verbal*
trick.
I haven't read Chalmers - perhaps I should. But I like his slogan
quoted above: "'Experience is information from the inside; physics
is information from the outside". However, it is a bit of a leap to
get from "This rock processes information and is a component of
a larger information-processing system" to "This rock contains a
quantum of 'consciousness'". So, I'm not sure that I agree with
Richard that this NYT Sunday Magazine article deserves a place
as a poster-child of the ill-effects of emergence-denial. All kinds
of things may emerge in the universe as a whole without 'consciousness'
being one of them.
.
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