Tag Archives: Philosophy

Frank Jackson, James Garvey, Mary and the Awful Knowledge Argument

James Garvey of TPM has this piece on an interview with Frank Jackson, where Jackson seems to have turned to physicalism, but I still don’t think he gets it yet.

A point to make at the outset: Refuting the Knowledge Argument does not in itself make the case for physicalism. A physicalist point may be used in an explanation of the physicalist understanding of the phenomena the Knowledge Argument is trying to describe, but the refutation of the argument is a logical one, and the physicalist comment only supports that refutation, by offering the physicalist view as an alternative. Continue reading Frank Jackson, James Garvey, Mary and the Awful Knowledge Argument

Is Death Bad For You? No, Don’t Laugh. This Is Philosophy.

Jeez. Another philosopher making hard work of something simple. How Should We Feel About Death? – Ben Bradley, Syracuse University, Published online: 24 Feb 2015

What are the rational constraints on our desires and emotions concerning death? We might rephrase the question in terms of appropriateness or fittingness: what attitudes or emotions is it appropriate or fitting to have concerning death?

The first question was a reasonable one, while the rephrasing is philosophically futile. The term ‘fittingness’ is one of these profundities that is dragged out when emotionally charged woo is being concocted out of a straight forward question. Continue reading Is Death Bad For You? No, Don’t Laugh. This Is Philosophy.

John Gray’s Poor Thinking on Dawkins

For a philosopher that likes to point out the nuances of the philosophy he thinks Dawkins misses out on, Gray is awfully sloppy with his own thinking – sloppy or malicious, possibly both.

“The Closed Mind of Richard Dawkins – His atheism is its own kind of narrow religion”

In what way is Dawkins close minded? Closed to ideas that lack evidence to support them, Continue reading John Gray’s Poor Thinking on Dawkins

Brain in a Vat

Coel has put up a post on one of philosophy’s favourite topics: Brain in a vat (BIV). I’ll try to get to other sources, such as the Massimo Pigliucci post Coel refers to, but for now I’ll respond to Coel’s post only.

So, “[the BIV problem] supposes that we are a brain kept alive in a vat, being fed with a stream of inputs generated by an Evil Genius. Everything that we experience as sense data is not real, but is artificially simulated and fed to us.”

Continue reading Brain in a Vat

What do I believe ‘in’? Nothing.

I had a conversation with an atheist friend recently and I think we surprised each other.

Though an atheist she still felt she needed to believe in ‘something’, though she didn’t quite know in what; and to some extent she envied religious believers in that they had something to turn to, some belief. This surprised me, because though I know of some atheists who feel this way this was my first opportunity to hear it first hand. What surprised me more was her surprise at the nature my atheism. Continue reading What do I believe ‘in’? Nothing.

Free Will: Dennett’s Poor Sunset Analogy

Dan Dennett has provided Sam Harris with a refutation of the incompatibilist notion of free will, and support for the compatibilist view.

Dennett fails totally. Here’s the post.

Dennett still does not get the incompatibilist perspective. In fact part of the problem is the philosophical literature. It is typically hopelessly loaded with fine-tuned and rather meaningless variations on the issues of free will. Continue reading Free Will: Dennett’s Poor Sunset Analogy

Colin McGinn – Hopeless

Philosopher Colin McGinn makes a real hash of reviewing How to Create a Mind: The Secret of Human Thought Revealed, by by Ray Kurzweil. I can’t comment on the book itself, because I’ve not read it. But there’s enough wrong with the content of McGinn’s to know that he isn’t the person who should be reviewing it. Well, not for a fair critical review. If the New York Review of Books merely wanted clueless philosopher to stir up some hyperbole, then fair enough.

But McGinn is one of those irritating philosophers that seems wilfully ignorant. So I’ll respond to some of the content of the review, which is here.

Let’s start with the obviously philosophically suspect:

“However, that claim seems obviously false.”

It doesn’t matter what the specific claim is of Kurzweil. When you hear that from a philosopher, that something is obvious, think ‘mind already made up’. Though his review may be critical, it contains little critical thinking. I always thought it was obvious that philosophers challenged the obvious. I’m obviously wrong in that assumption, and I’ve been shown to be wrong by several philosophers, thereby showing again that the obvious isn’t always so.

McGinn’s main gripe seems to rest on his misunderstanding of patterns and pattern recognition. From the computer science perspective I can see where Kurzweil might be coming from. McGinn starts off badly and never picks up.

“Pattern recognition pertains to perception specifically”

No it does not. Pattern recognition is about matching patterns, and they don’t even have to be in the same encoding. Patterns of visual perception need be nothing like the corresponding neural content; but nevertheless, similar visual patterns can stimulate similar neural firing patterns. There can be a correspondence between visual patterns as perceived and patterns in neural circuits, synaptic connections, firing. It’s not a simple one-to-one correspondence, because the brain has history and merges many sources of pattern.

The pattern of an image taken by a digital camera will be persisted in the camera in states of transistors, and they need have nothing like the geometric spatial correspondence of the original 2D representation of the 3D scene. In transmitting the image over the internet the image data may be compressed and encrypted beyond all recognition (by humans). The compressed encrypted pattern is still a pattern with a direct correspondence to the original geometric image (in lossless compression). And at the other end the data may be decrypted, decompressed and displayed in the same geometric pattern as the original. This would not be possible if there was no correspondence, no pattern, being preserved along the way.

The internal brain representations need not have the same lossless fidelity I’ve just described. It appears that brain memories and perceptions are very dynamic and not at all the high fidelity representations we subjectively feel they are. Nevertheless, patterns are what it’s about to a great extent.

The same can apply to audio signals. And vibrations from earthquake monitors. Things we humans can’t detect can be transformed into patterns we do recognise, so we see patterns in graphs of data that we couldn’t see just observing the original source. So, though stock market data comes in from all over the world to a computer system, and though there is no way humans could directly detect patterns in that data, it can be transformed into stock market graphs that we understand the meaning of very well: patterns.

Pattern recognition is so much at the heart of how we put contextual meaning to visual stimuli that we have the phenomenon of Pareidolia. We ascribe meaning where there is none when our pattern recognition is overly active.

You only have to watch this TED video to see the importance of patterns.

McGinn misses the big picture. In the above video the context of a pattern is in itself a greater pattern. What we perceive moment by moment is only a fraction of what we experience and learn over time. The momentary visual perceptual patterns are not the full extent of the patterns being recognised. In the video the different meanings of two identical geometric shapes only acquire their respective meaning in the context of the surrounding patterns.

“In what way does thinking involve processing a stimulus and categorizing it?”

Thinking isn’t limited to that. Thinking is the dynamic on-going processes in which many partly autonomous regions of the brain are doing their own thing, and we perceive that as thinking. The fact that I have to use the phrase “we perceive that as” is the unfortunate teleological language we have become accustomed to, which may even be evolved as part of our evolutionary development of language and its use to identify a self. That we have this limitation in language use is no excuse for McGinn to make naive claims as to what is obvious – claims to the obvious discredit the whole of philosophy.

“When I am thinking about London while in Miami I am not recognizing any presented stimulus as London-since I am not perceiving London with my senses.”

But McGinn is way off the mark here. The stimulus in this case is not coming from the eyes, but from the brain. When his brain starts to think of London (whether in London or not) it reconstructs in the visual cortex the patterns of neural activity that are activated when he sees London. When he thinks of London, and in particular Big Ben, say, then the various experiences of Big Ben he has had, directly, or on the TV News, or on post cards, have all contributed to his brain’s learning of what London means to his brain, so that just thinking about London conjures up these internal experiences again, some as pseudo-visual images.

“There is no perceptual recognition going on at all in thinking about an absent object.”

There is both perceptual reconstruction, and subsequent perceptual recognition.

“This point seems totally obvious and quite devastating…”

For heaven’s sake, stop with the ridiculous claims to the obvious. If all this was obvious there would be no debate! You want to witness devastation of an idea? Try Dennett’s 1991 review of McGinn – see later.

“The notion of “pattern” has lost its moorings in the geometric models of letters and faces: Are we seriously to suppose that dreams and thoughts have geometrical shape?”

No! This is dreadful. Geometric patterns (by which McGinn means spatially geometric) are only one type of pattern. There are non-spatial geometries, patterns.

“At best the word “pattern” is now being used loosely and metaphorically…”

No. It’s just that McGinn doesn’t get the actual broader meaning of ‘pattern’. It is McGinn’s limited knowledge that is holding him back in this respect.

“Why is remembering that I have to feed the cat itself some kind of pattern?”

Because it is a pattern of neural activity that has evoked conscious awareness of something that must be done, and with it are associated patterns of various kinds, only some of which may be related to visual experiences, of cat and food. When McGinn remembers again the next day many of the same neurons will fire again, in similar patterns!

“What has happened is that he has switched from patterns as stimuli in the external environment to patterns as mental entities, without acknowledging the switch”

Maybe because it is well known that patterns are everywhere in all this and the external patterns on the retina are just one of the many patterns. Without reading Kurzweil I couldn’t say what his intention was, but my guess would be that he didn’t feel the distinction would be necessary to make, or that he made it but McGinn missed it.

“… blithely proceeding as if everything mental involves perception”

Well yes and no. It’s not all visual perception; and it’s not even all conscious perception. Are we restricting the use of the term perception to only the external events on the retina? Or beyond and down the optic fibres? Or through the parts of the visual cortex? Or do we include the reconstructions and merging of immediately acquired and stimulated reconstructions? It’s all so complicated that McGinn’s use of the term perception is very limiting; so showing how little McGinn actually knows about any of this.

“When I see an apple as red, do I recognize the color as a pattern? No, because the color is not a geometric arrangement of shapes or anything analogous to that…”

What? Is he serious? Geometric? Colour is not a pattern system? Does he not know what spectra are? This is unbelievably ignorant. My guess is that his understanding here is based on ancient philosophical notions that he’s not been able to shake off. It’s as if 200 years of science have passed McGinn by.

“When I see an apple as red …it is simply a homogeneous sensory quality”

He’s even confusing himself now. When he sees a red apple he isn’t merely seeing ‘red’, as if the old philosophical ‘redness’ is what determines colour perception. He should watch the Beau Lotto TED talk.

“Is the sweetness of sugar or the smell of a rose a pattern?”

Yes! The nose and tongue are chemical pattern recognition components. When they detect chemical patterns they fire off neural signals. The pattern of the periodic table of elements is a representation, a model, of the physical patterns of the different elements. And more complex atomic patterns, as molecules, stimulate specific receptor patterns in nose and tongue. The whole of biology is about patterns. DNA is about patterns, pattern recognition, pattern building.

“Then there are such mental phenomena as emotion, imagination, reasoning, willing, intending, calculating, silently talking to oneself, feeling pain and pleasure, itches, and moods-the full panoply of the mind.”

Emotion is very much pattern recognition. We recognise patterns in the world and they stimulate our emotions. It’s because the stimulating patterns are different that we cry at sad events and laugh at funny ones. Imagination is the construction of patterns, of worlds, images, ideas. Reasoning is the attempt to discover and build patterns of logic. Willing (don’t get me started on free will) is the causal effect of internal patterns that drive behaviour, that make motor neurons drive muscles. Talking to one’s self is the use of language patterns internally.

This is all getting to be too much ignorance. I’m beginning to suspect wilful denialism.

“In what useful sense do all these count as “pattern recognition”?”

It’s not just recognition. It’s also pattern creation and reconstruction. We learn by both experiencing the world, but also by probing it, and it is in this way we build patterns that on the whole start to have a related contextual significance; and therein lies meaning.

Eventually McGinn moves on to the teleological languages used in neuroscience.

“There is another glaring problem with Kurzweil’s book: the relentless and unapologetic use of homunculus language.”

Three points here. First, that seems to be the language we are stuck with. Maybe it’s evolved – evolving with us, so that it is a very part of our nature to think teleologically. It certainly seems very difficult to escape. Second, coming to us so easily it’s very easy to use, and therefore convenient and efficient: evolutionary biologists that think we are physical systems and that DNA has no intellect or purpose of any kind that we might associate with agency, they still use teleological language. Third, the first two points explain why people like McgGinn find it difficult to shake off the notion of teleology, particularly with regards to humans, and why when they see teleological language used as metaphor they take it to be literal. In this case McGinn thinks Kurzweil’s use of such language is literal. There is no homunculus!

“Presumably (I am not entirely sure) Kurzweil would agree that such descriptions cannot be taken literally: individual neurons don’t say things or predict things or see things-though it is perhaps as if they do.”

He’s not entirely sure? Then he really doesn’t get it at all. He is missing the whole point of the absence of teleology that physics, chemistry, biology, evolution has been hinting at.

“People say and predict and see, not little bunches of neurons, still less bits of machines.”

Well, since people are big bunches of neurons then it is the neurons doing it, but not as some thinking homunculi. It’s the whole mass of neurons and their behaviour that gives the impression of a person, a self. This is the mental illusion that hides the physicalism of what we are! The very ‘self’, ‘I’, that we feel we are is a living metaphor – we are our own homunculus.

“First, homunculus talk can give rise to the illusion that one is nearer to accounting for the mind…”

It’s a metaphor!

“But if we strip our theoretical language of psychological content, restricting ourselves to the physics and chemistry of cells, we are far from accounting for the mental phenomena we wish to explain.”

Now I agree we are far from accounting for much. But if only the likes of McGinn, and Nagel, Chalmers and Tallis, could apply their critical scepticism to their own ideas of what conscious is; or even more, apply it to their certainty of what it cannot be, then they’d be on reasonable ground. But that isn’t what this is about. For these guys it isn’t about a fair appraisal of how far science is getting on in the understanding of consciousness, because they don’t seem interested in the science. They seem more intent on maintaining the special nature of humans as non-animals, or at least animals with minds that are some way free of the very physical constraints of the brain. Oh yes, they admit the mind has something to do with the brain, and while not being able to say what the mind has to do with the brain they are very keen to say to what extent the brain is not the mind. These guys are philosophers. They don’t spend the time covering the science to appreciate how far it goes in not finding a mind and how far it sees only evidence consistent with physicalism.

“Neurons simply emit electrical impulses when caused to do so by impinging stimuli; they don’t recognize anything in the literal sense.”

They do! In a literal sense. The problem here is that McGinn is restricting ‘recognise’ to the teleological homunculus kind that has traditionally been associated with mind. When a component, be it a neuron or computer chip, responds to some patterns and not to others then there is a real and literal physical sense in which the input pattern has been recognised.

“Recognizing is a conscious mental act.”

Only if you define it as such. And here we find the limitations of McGinn. He defines recognition as something that only conscious systems can do; and surprise: only conscious system can do recognition, when so defined! He is making it so by his own definition, his own restriction of the use of the word. Now that human teleological meaning may be the source of the word, but it is now a well-used word in many sciences, and especially in computer science. Much language has been adopted and does not retain its teleological significance. I don’t suppose McGinn has much problem with the term ‘memory’ when applied to computers.

The last bit of interest is McGinn’s understanding of signal processing and information processing. He lacks understanding.

” in sober neuroscience textbooks we are routinely told that bits of the brain “process information”, “send signals”, and “receive messages” – as if this were as uncontroversial as electrical and chemical processes occurring in the brain. “

It is uncontroversial. Well, maybe it’s as controversial to McGinn as is Evolution to Young Earth Creationists.

“It is a collection of biological cells like any bodily organ, much like the liver or the heart, which are not apt to be described in informational terms.”

You’ve got to be kidding me! First, the liver. It does process signals. Mostly chemical ones. The heart? What on earth does he think drives heart beats? And neurons? Please! Neurons are all about signal processing. Even a simplistic description has them summing input signals before they decide to fire; transmitting neurochemicals in accordance with other factors in compex signalling from one neuron to another; they process signals to learn, to habituate, inhibit, etc. Please, McGinn, learn some biology.

“It can hardly be claimed that we have observed information transmission in the brain, as we have observed certain chemicals; this is a purely theoretical description of what is going on.”

Where has McGinn been this last hundred years? Try looking up Santiago Ramón y Cajal. Better still read this.

Still not convicned? Try this list. Seriously, go down this list and just look at all the indicators of signal processing, information processing. And don’t forget it is chemical too, not just electrical.

“The answer must surely be that the brain is causally connected to the mind and the mind contains and processes information.”

What mind?!! Where is it? What is this mind he is so stuck on? He dismisses all evidence of the pattern recognition features of brains, and of their signal processing operations, but with no evidence whatsoever insists there is a mind?

“That is, a conscious subject has knowledge, memory, perception, and the power of reason – I have various kinds of information at my disposal. No doubt I have this information because of activity in my brain, but it doesn’t follow that my brain also has such information”

What is this I, this conscious subject? He looks for it but never demonstrates it.

“To create a mind one needs at a minimum to create consciousness, but Kurzweil doesn’t even attempt to describe a way for doing that.”

Well, first, that’s not true. It appears the minimum we think is necessary is a brain. We have not yet seen consciousness outside a brain that we know of. It’s quite possible that we don’t understand what consciousness is; so that it may turn out to be nothing at all but behaviour of a complex brain. There is nothing else on offer. So, it’s quite respectable to suppose that as we come to understand more about the brain we will be able to figure out how consciousness comes about, and then build non-wet conscious systems. We already attribute consciousness to many non-human animals that aren’t even close to having some of the capabilities McGinn points out in humans. The trouble for McGinn is that he doesn’t understand or cannot define consciousness either, and so is in no position to decide how close scientists have come to it. This next statement demonstrates his ignorance:

“Clearly, unconscious processes of so-called “pattern recognition” in the neocortex will not suffice for consciousness, being precisely unconscious.”

I could write another whole post on why McGinn is wrong in his assessment of physical laws and the technological limits computing power. But I’ve had enough.

Is McGinn truly a philosopher? Has he no critical skills at all? Is he so poorly out of date, still sticking to the same thinking he had way back when? Here’s Dan Dennett on McGinn back in 1991:

“I find his thesis not just incredible and ludicrous. As a fellow philosopher, I find it embarrassing. It is not that I disagree with McGinn about the possibility in principle that there are phenomena that will forever defy human understanding, but just that I find him arriving at his pessimistic verdict about consciousness after such a paltry canvassing of the opportunities.”

What was Dennett disappointed in? McGinn’s claim that human brains were never meant to understand consciousness. Well, they were never meant to understand chemistry, maths of any kind, or for that matter, philosophy. The intellectual capabilities of our brains seem to go way beyond what they were ‘meant’ to do (as if they were ‘meant’ to do anything – be as wary of ID language as of teleological language).

McGinn thinks we do not have the capacity to understand consciousness? Well then how does McGinn assure himself that he knows enough about consciousness, or human brains, to be able to make that claim. It’s a self-refuting claim. Not, note, that this makes the opposite affirmed, that we will understand consciousness. Just because McGinn’s brain is not wired for understanding consciousness, or some basic principles of critical thinking, does not mean that the subject cannot be understood.

Really, you should read the rest of Dennett’s review. I’ll give up on McGinn as a lost cause.

Empiricism, Materialism, Physicalism avoiding Solipsism

Great post on Reductionism over at Emil’s blog.

I wanted to respond to comments there by Peter and Brendan, and give my perspective on their points about solipsism, materialism, science, and how it all fits together for me. Turned out to be a long comment, so I thought I’d better post it here rather than intrude too much and go too far off-topic on Emil’s post. I’ve covered most of this before – links included below.

Peter asks, “How can anyone be sure that what they are experiencing, … In other words, what reason is there for me to refrain from becoming a committed solipsist?”

I’d say nothing is stopping you. I agree with Emil’s take on solipsism and other rationalist philosophies. But my personal perspective is that it boils down to a rational choice. Considering just solipsism v materialism, to some extent the choice is arbitrary. You could ask what the consequences would be in each case, comparing what is the case with what you think is the case:

1) Solipsism holds, and I choose to believe in solipsism. I’m not sure what I learn from this. It seems that I imagine the world, including you and this conversation. I acknowledge that it might be you that’s imagining me as part of your solipsistic experience, so that I’m a figment of your imagination. What I feel is me thinking is actually you thinking the thoughts in some subset of your solipsist consciousness. How do we tell which is which? Do we have any control over this? Instead of being a mind that imagines being a material life form on an imagined material earth, can I choose to switch arbitrarily to become a life form on the surface of the sun? I seem to be limited to imagine only the earthly being I appear to be. What if I walk in front of a bus. It’s only imagined, so will I simply continue as if I hadn’t? Our (mine or yours) solipsist experience seems to be limited by what seems like a material reality.

2) Solipsism holds, and I choose to believe in materialism. I can’t distinguish what actually happens here from (1), except perhaps I suffer less anguish over whether I am a constrained mind. Though I am a solipsist mind, I go along with the material illusion. Consequences?

3) Materialism holds, I believe in solipsism. Again, I’m not sure what the outcome might be. I could conceivably die trying to test my solipsist existence by attempting to defy gravity; or maybe I pick a fight in a dark alley somewhere. I’m not sure how I’d distinguish my mental experience here from being absorbed in a gaming system as some avatar. The physical reality might soon make itself known to my mental experience.

4) Materialism holds, I believe in materialism. No problem. Business as usual trying to figure out how all this works.

In the grand scheme of things it doesn’t really matter if you choose solipsism. You have to do an awful lot of work to get anywhere it seems with solipsism other rationalisms, idealism, transcendence or theism. Lots of inner contemplation, meditation and maybe praying. But it seems you still need to eat. It is sometimes claimed by theists that there are no atheists in foxholes. This is clearly untrue. I’m much more convinced that there are no solipsists at lunch time.

I don’t know any committed solipsists. If I did it might be worth a charge of assault to punch one on the nose. Dr Johnson’s “I refute it thus”, while not an actual logical refutation, I do find his kicking a rock is still pretty convincing. Peter, if you’re visiting this post, do you actually know any committed solipsists yourself? Are you personally persuaded? Your answers might in part answer your own original question.

My route from Cartesian doubt to empiricism, avoiding solipsism, is here and here. The material world is so persistently in-your-face. It seems more productive to try to understand it rather than persist too much with deep scepticism about it. If it turns out that I’m wrong and that I am a solipsist mind then I just hope it comes out in the wash. In the meantime I’ll enjoy that lunch.

Once you choose to accept materialism a lot of consequences follow.

Science (evolution, biology, etc.) tells us we are physical systems no different from the rest of the material world. We are just made up of stuff in some complex way, as Emil describes well as reductionism. From evolution and biology we learn we evolved from animals with much less capable brains, and even from animals with no brain at all.

Our ancestors were very clearly interacting with the rest of the world, of which they were simply components. This interaction was physical, chemical, electromagnetic: when microbes touch there is a greater or lesser degree of chemical interaction as their outer cells come into contact, with electromagnetic interaction of the individual atoms and molecules (the machinary of chemistry). This in turn caused physical and chemical reactions within the bodies, to greater or lesser extent: the touching body is an obstacle, food, or predator.

Neurons and simple nervous systems that don’t fit our loose definition of consciousness are owned by animals that interact with the environment with a greater degree of autonomous control. Memory becomes possible. See Kandel on Aplesia and other sources. More complex brains do more complex stuff, have more complex memories, can predict more about the environment, even if not consciously: a cheetah tracking prey that is trying to evade it.

Sadly we don’t have access to our ancestors in the process of becoming conscious as we are. But it’s not too much of a stretch to infer the following.

The lighting up of human consciousness may have been quick or slow, in terms of evolution, and in terms of generations – we don’t have the details. The species distinction doesn’t really matter here: in the trail back through our ancestors there is no point, we think, where a daughter is not of the same species as the mother; and yet, if these various ancestors could be brought together, they would be classed as one or more species different from us and each other.

As an analogy for the onset of human consciousness and self-awareness take an infant. It’s not clear that a new born has much of a conscious cognitive life. It can certainly respond with basic consciousness, as much as some animals can, but less than some adult animals. Do you remember your early infancy, your birth? Conscious self-awareness seems to creep up on us; and more advanced cognition comes from the physical experiencing development of the brain: learning. It’s hard to look back as an individual, and as a species, to see and acknowledge how conscious self-awareness emerged. There is a gap, and we have had the tendency to fill it with a soul of one sort or another. I feel this gap contributes to our special respect for our conscious mind, and our deification of it – at least to the extent that we think it a spark provided by a deity.

Then there is the physical sensibility of the brain, or lack of it. Though the brain can sense the outside world and something of the inner body, through sight, hearing, touch and the other senses, the brain can’t actually feel itself in the same way. There is no sense in which the brain ‘feels’ its neurons working away, as it can feel an arm moving or touching something. Introspection seems to stop at the mushy level of concepts, thoughts, internal images and sounds – but it can’t locate them. Do you feel neurons flashing in Broca’s area and Wernicke’s as you form and interpret speech? Can you feel in your brain where the concept, the thought, the conjured image of your grandmother is located? No, but neuroscientists can detect at least some of the neurons that are associated with that sort of perception (a summary article, a particular article, recent paper from Quiroga himself).

Our working brain, our conscious selves that are self-aware are only remotely self-aware. Our introspective brains build a vague concept of self the way they build vague concepts of anything else. Our brains even build a concept of mind. And it’s a detached mind, it appears, because of these limitations on our introspective capabilities. This is the nature of the illusion of consciousness. Yes we have consciousness, we experience it. The illusion is that the conscious self is a mind detached from the physical brain: dualism.

Emil said, “Dualism may represent the majority of the population, but certainly not the majority among scientists or philosophers.” I would be more inclined to say the among scientists or philosophers most are non-dualists, intellectually, but, as with visual illusions, none of us can overcome the mental illusion as we go about our daily lives – we feel like free-thinking minds somehow embodied yet not quite part of the furniture. We feel like dualists.

On top of this there is a massive cultural history from philosophy and theology that has constructed quite a different story; one in which the mind does exist as a separate special non-material entity, a soul in some stories. These are excusable stories from an excusably ignorant past. The excuse is wearing thin.

This ancient perspective, which still exists, mainly with theologians, but also with philosophers, particularly those that don’t follow neuroscience, biology generally, or evolution, is what I refer to as the problem of The Primacy of Thought – where they feel that our primary source of knowledge is our conscious mind. I agree that we perceive the world through our minds, but the evolutionary evidence is that we are primarily experiential animals with a brain upgrade that enables us to reason (an interesting process in itself). We and our world are physical, and even though our mental experience of that world goes on in the mind, that mind itself is actually the busy active dynamic brain.

We can infer all this empirically from what we know from science. We can’t prove it logically to the satisfaction of pernickety philosophers, but it’s a more fitting explanation that any fanciful philosophical ideas. All the evidence is not in yet. The hard problem of consciousness remains in the mind (brains) of many philosophers, and particularly theologians who desperately want there to be a soul. It’s not a complete story by any means.

It’s even a bit of a just-so story, though one that is consistent with all existing evidence. I’m sure philosophers that don’t like it would be quick to point that out. But it’s a damned site better than any other on offer, better than any theology or any of the non-materialist philosophies.

And of course, being an empirical perspective on materialism it not only all holds together, it is also open to adaptation in the face of new evidence. Even while waiting for more concrete evidence of physicalist accounts of consciousness all we would need to drop the idea would be some counter evidence. I don’t see any. Not a bit.

Personally I think the evidence is overwhelming already. As Emil puts it, “If you pay attention to the history of neuroscience, you would understand why physicalism has conclusively won the argument … “. Really, start looking at the evidence. Look at all the examples of how changes to the brain, drug induced or physical, including intercranial (open skull) probe sensing, and stimulation, show a direct cause and effect relationship between the physical brain and conscious experience.

The Confusing Philosophy of Free-will

Over at Jerry Coyne’s place Brad asked for some links to the topic. Physicalist commenter offered some that included a link to this page at Stanford.

Unfortuneately the ‘incompatibilst’ term there is not the same use of the term on the JC post comments.

And so welcome to the wonderful mixed up world of philosophy.

I’ll make some general points but also try to focus on this issue of incompatibilism. It’s worth asking ‘incompatible with what?’ and then note the following points.

1) The incompatibilists (I’ll get to incompatibilist later) commenting on the JC post are determinists who claim that free-will is incompatible with determinism, and that we live in a deterministic universe, and so there is no free-will. But this particular free-will that is rejected is that of dualism – the notion of the mind being something separate from the body, that for religious believers has some existence of its own that might live on after death of the body, such as the soul. We incompatibilists determinists think there’s no evidence for such a mind, and that everything is physical, and so the brain is a physical system and that free-will is merely the human feeling that we do have such a mind. This is why we think free-will is an illusion – that is the dualist free-will is an illusion.

2) Compatibilists also think everything is physical. They don’t think there is a separate mind, or a soul. They are not dualists in this respect. But, they think that what happens in a human brain is so complex and so self-contained that it does make sense to think of it as free-will.

One part of the dispute is about whether, for low level philosophical and scientific purposes, we should abandon the use of the term ‘free-will’ to describe what both compatibilists and incompatibilists agree on. There are other issues, such as that about the attribution of responsibility, that seem to cloud the dibate, but the core issue is whether we should use the term free-will for what both sides really do agree on, that is what is happening in a brain, particular when some behaviours are framed as (a) ‘it makes decisions’ (compatibilist) or (b) ‘is caused to produce an outcome that we commonly call a decision’ (incompatibilist)

3) The term ‘determinist’ sometimes causes confusion because we all accept that quantum physics introduces indeterminism into our understanding of the universe. There are several sub-issues here. Even a fully deterministic universe would still be indeterminate to humans because it is too complex to determine all the detailed outcomes. And quantum events, once they occur, have deterministic effects. And quantum effects are not sufficient to give back the dualist the free-will they are looking for. All this has to be accounted for when interpreting how incompatibilists determinists use the term determinism. Many, possibly most, compatibilists will also agree with these points, so determinism isn’t specifically a problem of contention. Except that a few compatibilists do wonder if quantum effects play a part in what they perceive to be free-will. Having said that, non-compatibilists would probably agree that quantum effects can have a moment-by-moment effect that makes the universe and any brain process (e.g. a decision) indeterminate, but would still not call this free-will. So, even give or take some variation in the strictness of the use of the term ‘determinism’ many compatibilists and incompatibilists still agree on the physical basis of brain function and still dispute the use of the term ‘free-will’.

4) Now for the Stanford ‘Incompatibilism’. The title and the introduction to that article use the term to describe what is essentially a dualist free-will account. It is portraying incompatibilists as those people who think that there is a free-will that is incompatible with determinism. Meanwhile in our discussion here some of us have picked up on the use of ‘incompatibilists’ as being the determinists that think free-will is incompatible with determinism.

From the Stanford article: “According to McCann (1998: 163-64), when one makes a decision, intrinsic to the decision is one’s intending to make that very decision.”

When compatibilists make such statements the determinists see this as a dualist statement – but in this instance it is a dualist statement. The qestion is, what caused the ‘intending’? Answer: physical activity in the brain. What caused ‘that’ physical activity? Answer: more physical activity. The problem for determinists is that when compatibilists make such statements we know they don’t really mean dualist free-will decision, but the compatibilists object when we say this is not free-will because it is still a determined outcome.

More from Stanford: “Kane holds that a free decision or other free action is one for which the agent is “ultimately responsible” (1996b: 35). Ultimate responsibility for an action requires either that the action not be causally determined or, if the action is causally determined, that any determining cause of it either be or result (at least in part) from some action by that agent that was not causally determined (and for which the agent was ultimately responsible).” [my emphasis]

This is pure dualism. This is not the determinism that we incompatibilists or determinists here are suggesting is the case. This is not the free-will of compatibilists.

There is a distinction that isn’t made clear. Determinist incompatibilists are those (including me) that infer from all available evidence that the universe is deterministic (broadly) and that non-material minds do not exist, and therefore free-will is an illusion. Dualist incompatibilists are those dualists (proponents of a non-material mind, or a soul) that infer from their conviction to dualism that determinism cannot be a full description of the universe. Quite often we find philosophers not being clear on this distinction, declaring incompatibilism an unsustainable position because they are only thinking about the dualist incompatibilists. Dan Dennett seems muddle on this point – at least as he writes in his derision of incompatibilism.

5) What’s been happening in the particular JC post is that we’ve adapted the language to use the terms compatibilist and incompatibilists (using the latter as opposed to determinist).

Now it may well be that we non-professional-philosophers do misuse philosophical terms sometimes, but we’re in good (bad) company, since many professional philosphers seem to change the meaning of words at the behest of their own free-will (ahem, which they don’t have, of course).

This is also why this ground is covered so often in so many ways, why points are made and re-made in different terms. It’s all part of the process of trying to understand what the hell is going on in the context of incomplete science, and a mad history of philosophy that’s all over the place.

Some people deride this process (Oh no! Jerry Coyne is banging on about free-will again! Enough already!). Well, maybe they can only take so much. But for the rest of us these are interesting points, with interesting outcomes (how we view responsibility) that depend on how we view human behaviour, and even how we frame it (free-will as an illusion or a reality).

So, I’m afraid you’ll have to wade through a lot of crap from all sides. At least you can narrow it down to what is basically a love-fest threesome: dualist (actual separate free-will), compatibilist (an emergent free-will worth having), incompatibilists (free-will is an illusion). They are the three main categories, with lots of overlap.