[i]The value of philosophy is, in fact, to be sought largely in its very uncertainty.
The man who has no tincture of philosophy goes through life imprisoned in the
prejudices derived from common sense, from the habitual beliefs of his age or
his nation, and from convictions which have grown up in his mind without the
co-operation or consent of his deliberate reason.
To such a man the world tends to become definite, finite, obvious; common
objects rouse no questions, and unfamiliar possibilities are contemptuously
rejected. As soon as we begin to philosophize, on the contrary, we find, as
we saw in our opening chapters, that even the most everyday things lead to
problems to which only very incomplete answers can be given. [/i]
-Bertrand Russell
…it still remains a scandal to philosophy and to human reason in general
that the existence of things outside us (from which we derive the whole
material of knowledge, even for our inner sense) must be accepted merely
on faith, and that if anyone thinks good to doubt their existence, we are
unable to counter his doubts by any satisfactory proof.
-Kant, in Preface to Critique of Pure Reason.
[b]For those who have read past threads by this OP, aside from my theological views my presenting “beef” is consternation between the logical and conceptual disconnect that accompanies the view that consciousness, or first-person, “camera’s point of view” subjective experience is created, or given existence, by the “physical”: that which existed before consciousness and, according to secular belief, exists independent of consciousness and will continue to exist in the future absence of all consciousness.
To the point, if the external world is not additional mind (which I claim), then it is non-mind, that is, that which the consciousness of anyone, human, animal, extraterrestrial alien, etc. is not. But a simple glance at oneself and the nature of one’s own existence reveals that one is ultimately a center of first-person perspective “camera’s eye” subjective experience. Everything, from the visual experience of a red felt-tip pen on one’s desk, or the sensation of one’s feet striking the ground on each step during a 4-mile walk, exists in the form of one’s experience of these things: everything exists and expresses itself in the form of how they are experienced by a particular person.
But there is the popular consensus that the brain gives rise to or creates subjective experience. Conscious beings visually and tactilely interact with brains (in neuroscientific/neuromedical contexts, generally), and the mind/body connection is, fundamentally, established by manipulating the brain of a patient and asking a patient after the fact about the experience or change of experience accompanying or following the manipulation. For example:[/b]
[size=120]Electrical Stimulation Of Neurons Creates Laughter[/size]
A paper published recently in the journal Nature (vol.391, page 650, 1998) called “Electric Current Stimulates Laughter” has provided a bit more information about how the brain is involved with laughter. The paper discussed the case of a 16 yr. old girl named “A.K.” who was having surgery to control seizures due to epilepsy. During surgery, the doctors electrically stimulated A.K.'s cerebral cortex to map her brain. Mapping of the brain is done to determine the function of different brain areas and to make sure that brain tissue that will be removed does not have an important function.
The doctors found that A.K. always laughed when they stimulated a small 2 cm by 2 cm area on her left superior frontal gyrus (part of the frontal lobe of the brain). This brain area is part of the supplementary motor area. Unlike laughter that happens after brain damage, the laughter that was produced by electrical stimulation in A.K. also had a sense of “merriment or mirth”. Also, A.K. did NOT have the type of epilepsy with gelastic seizures. Each time her brain was stimulated, A.K. laughed and said that something was funny. The thing that she said caused her to laugh was different each time. A.K. laughed first, then made up a story that was funny to her. Most people first know what is funny, then they laugh.
(Neuroscience for Kids: Laughter And The Brain, fc.units.it/ppb/neurobiol/Neuros … laugh.html)
[b]All well and good, and seemingly indicative of the “fact” that brains create or give rise to subjective experience…but upon deeper reflection (mentally “taking a closer look”) one finds that: (i)the brain; (ii) bodily behaviors due to manipulation of the brain and; (iii)verbal reports of conscious patients of experiences or change of experience in response to manipulation of the brain are all aspects of a particular person’s subjective experience of these events.
That is, the brain, and any experience of a “mind/brain” interaction, are all part of the “simulated reality” or “Matrix” that is the consciousness of the neuroscientist or doctor witnesses these events.
Taking the mind/body relation to it’s cosmogonic extreme, one realizes that reality has two layers: (1) consciousness or subjective experience, which relies upon electrically stimulated neurons in order to exist and: (2) the external world, composed of something our consciousness is not, that existed before there were such things as brains, and the exists without necessity of neurons and would continue to exist without neurons.
If such a world exists, and is not some overlapping mind, then there are (or should be) external world-brains, cars, building, organisms, etc. These things are not (essentially) the same things as the cars, buildings, organisms we experience. Conceptual proof? The fact of unconsciousness or death: consciousness can come into and wink out of existence: external world-brains (which, according to the common mind/body model, would proceed and react to the non-existence of consciousness by non-functionality and decomposition), cars, building, etc. do not require neurons in order to exist, and would happily continue in the absence of functioning brains.
At least, this is what is commonly (inferred also by the “non-expert” or “non-intellectual” layperson) believed.
But at the end of the day, there is no logic to the connection of wholly distinct existences. Non-experience or “the physical” is something that we are not, that existed before us and does not need the action of neurons in order to exist. Consciousness is an added ingredient, an “extra” that cannot exist on it’s own but requires something pre-existent (the brain with synaptically connected neurons statistically in place and ready to fire) that somehow “causes” it to exist.
The above paragraph deserves repeating and memorization. We, within our “deprivation chamber” of subjective experience, cannot even envision what non-experience is even like, as we are nothing but experience. All our concepts, imaginations, etc. are that of the subjective perspective of a particular person, perceived from the “camera’s point of view”. We cannot conceive of that which subjective experience is not, so it is amazing that we make “powerful, unquestionable assertions” of what non-experience is and what it contains. In the end, we merely believe that there are non-experienced-brains, non-experienced-cars, -pizzas, -organisms, etc. that our occipital lobes mimic when electricity courses through it’s neurons. One can argue that there is no logical necessity or connection between external-world occipital lobes (if they exist!) and the content of visual experience.
The assertion that external world (functioning) brains generate or create consciousness, a wholly distinct existence, through the passage of electrons through external world-neural material is analogous, completely, to the assertion that one can cause Santa Claus to come into existence simply by circling one’s finger in a counter-clockwise direction. Think about it.
If, like David Chalmers, one circumvents ex nihilo magic by invoking panpsychism (the view that consciousness existed for all time, and exists even in “inanimate” objects) or Chalmer’s own panprotopsychism (the view that consciousness has existed for all time, but in the form of quantized “micro-experiences” within every particle), there remains the problem of causal convenience: the implausibility that the micro-consciousnesses responsible for every visual/auditory/gustatory/olfactory/tactile and mental/emotional experiences of every organism that existed, exists, or will exist on Earth happened to reside within just those atoms making up the Earth and it’s contents. Even if one eschews implausibility, there remains the “connection” problem between non-experience and experience: what magic causes experience to reside “within” non-experience. And further, just what is non-experience anyway, and what logical relation can it have with experience?
At any rate, this consideration, I think, is patently invincible—and impervious to strong assertion of the existence of the non-mental (non-experiential) in the sense that one is composed entirely of subjective experience, while the non-mental is proposed to be that which is essentially not experience. In light of the nature of unconsciousness (dreamless sleep, for example), supposition of objects and forces composed of non-experience, and the assertion that they somehow cause, inform, and are connected to visual experience is arguably incoherent.
So sayeth I,
Phenomenal Graffiti [/b]