Auf YouTube findest du die angesagtesten Videos und Tracks. Außerdem kannst du eigene Inhalte hochladen und mit Freunden oder gleich der ganzen Welt teilen.
i’d agree that we don’t really understand consciousness. i’d argue it’s more an issue of defining consciousness and what that encompasses than knowing its biological background.
Personally, no offense, but I think this a contradiction in terms. If we cannot define “consciousness” then you cannot say we don’t understand it. Don’t understand what? If you have not defined it, then saying we don’t understand it is like saying we don’t understand akokasdo. There is nothing to understand about akokasdo because it doesn’t mean anything.
In my opinion, “consciousness” is largely a buzzword, so there is just nothing to understand about it. When we actually talk about meaningful things like intelligence, self-awareness, experience, etc, I can at least have an idea of what is being talked about. But when people talk about “consciousness” it just becomes entirely unclear what the conversation is even about, and in none of these cases is it ever an additional substance that needs some sort of special explanation.
I have never been convinced of panpsychism, IIT, idealism, dualism, or any of these philosophies or models because they seem to be solutions in search of a problem. They have to convince you there really is a problem in the first place, but they only do so by talking about consciousness vaguely so that you can’t pin down what it is, which makes people think we need some sort of special theory of consciousness, but if you can’t pin down what consciousness is then we don’t need a theory of it at all as there is simply nothing of meaning being discussed.
They cannot justify themselves in a vacuum. Take IIT for example. In a vacuum, you can say it gives a quantifiable prediction of consciousness, but “consciousness” would just be defined as whatever IIT is quantifying. The issue here is that IIT has not given me a reason to why I should care about them quantifying what they are quantifying. There is a reason, of course, it is implicit. The implicit reason is that what they are quantifying is the same as the “special” consciousness that supposedly needs some sort of “special” explanation (i.e. the “hard problem”), but this implicit reason requires you to not treat IIT in a vacuum.
Personally, no offense, but I think this a contradiction in terms. If we cannot define “consciousness” then you cannot say we don’t understand it. Don’t understand what? If you have not defined it, then saying we don’t understand it is like saying we don’t understand akokasdo. There is nothing to understand about akokasdo because it doesn’t mean anything.
In my opinion, “consciousness” is largely a buzzword, so there is just nothing to understand about it. When we actually talk about meaningful things like intelligence, self-awareness, experience, etc, I can at least have an idea of what is being talked about. But when people talk about “consciousness” it just becomes entirely unclear what the conversation is even about, and in none of these cases is it ever an additional substance that needs some sort of special explanation.
I have never been convinced of panpsychism, IIT, idealism, dualism, or any of these philosophies or models because they seem to be solutions in search of a problem. They have to convince you there really is a problem in the first place, but they only do so by talking about consciousness vaguely so that you can’t pin down what it is, which makes people think we need some sort of special theory of consciousness, but if you can’t pin down what consciousness is then we don’t need a theory of it at all as there is simply nothing of meaning being discussed.
They cannot justify themselves in a vacuum. Take IIT for example. In a vacuum, you can say it gives a quantifiable prediction of consciousness, but “consciousness” would just be defined as whatever IIT is quantifying. The issue here is that IIT has not given me a reason to why I should care about them quantifying what they are quantifying. There is a reason, of course, it is implicit. The implicit reason is that what they are quantifying is the same as the “special” consciousness that supposedly needs some sort of “special” explanation (i.e. the “hard problem”), but this implicit reason requires you to not treat IIT in a vacuum.