think we agree that our minds have no objective property that follows them through time [..] But there does seem to be some subjective sense of this movement, leading to a big question: If we don’t have souls, why does it feel so very much like we do?
So… hm.
It feels to me like I have a spatial viewpoint, located somewhere in my skull. As I get up, look around, etc., my viewpoint seems to move around with my body. If I project images onto my retinas sufficiently convincingly, my viewpoint seems to move without my body… that is, I might have the sensation of looking down over a mountain range or some such thing.
If I were to say “I think we agree that our minds have no objective property that travels through space to wherever our viewpoint is, but there does seem to be some subjective sense of this movement, leading to a big question: If we don’t have viewpoints, why does it feel so very much like we do?” would you consider that a sensible question?
Because I think my answer would be twofold: first, “Who said we don’t have viewpoints? We totally do. It’s just that are viewpoints are information-processing artifacts.” and second “We can identify the neural pathways that seem to be involved in constructing a representation of a three-dimensional environment from retinal images, and that representation includes a focal point .” And, sure, our understanding of how that representation is constructed is incomplete, and we’ll develop a more and more detailed and comprehensive understanding of it as we go… just like our understanding of how crystals form or the conditions at the center of the sun are incomplete and growing.
But I wouldn’t call that a singularly big question. It’s interesting, sure, and potentially useful, but so are how crystals form and the conditions at the center of the sun.
Would you agree, when it comes to the neural construction of spatial viewpoints?
If so, what on your account makes the neural construction of temporal viewpoints different?
The spatial and temporal viewpoint analogy doesn’t quite work, because you can sensibly talk about a movement through space, since movement means change in space/change in time. But you can’t really talk about movement through time because that would be change in time/change in time. So if we set time equal to a constant, and look at space, your viewpoint is only at one spatial point. But if we look at time, your viewpoint is at a continuum of places, sort of a “line” through time.
Your analysis of the neural construction of spatial viewpoints is good, and I think it holds for the neural construction of temporal viewpoints. If I knew these neural constructions, then I would know exactly why you feel a subjective experience of a viewpoint moving through space and time. I could understand these causal mechanisms an be satisfied with my knowledge of the process. But I might still be confused about my feeling of subjective experience, because it doesn’t explain why I feel things the way that I do. I’ve been reluctant to use the word “qualia” but essentially that’s what I’m getting at. Hence my analogy with red: Even if I knew the parts of the brain that responded to red, would I know why red looks the way it does?
So if we want to talk about other people, then I think we’re all on the same page. These sensations of spatial/temporal movement could be explained with neuroscience, and have no profound philosophical implications.
Ah, OK. If your concern is with qualia generally rather than with constructing temporal viewpoints specifically, I’ll tap out here… I misunderstood the question. Thanks for clarifying.
So… hm.
It feels to me like I have a spatial viewpoint, located somewhere in my skull. As I get up, look around, etc., my viewpoint seems to move around with my body. If I project images onto my retinas sufficiently convincingly, my viewpoint seems to move without my body… that is, I might have the sensation of looking down over a mountain range or some such thing.
If I were to say “I think we agree that our minds have no objective property that travels through space to wherever our viewpoint is, but there does seem to be some subjective sense of this movement, leading to a big question: If we don’t have viewpoints, why does it feel so very much like we do?” would you consider that a sensible question?
Because I think my answer would be twofold: first, “Who said we don’t have viewpoints? We totally do. It’s just that are viewpoints are information-processing artifacts.” and second “We can identify the neural pathways that seem to be involved in constructing a representation of a three-dimensional environment from retinal images, and that representation includes a focal point .” And, sure, our understanding of how that representation is constructed is incomplete, and we’ll develop a more and more detailed and comprehensive understanding of it as we go… just like our understanding of how crystals form or the conditions at the center of the sun are incomplete and growing.
But I wouldn’t call that a singularly big question. It’s interesting, sure, and potentially useful, but so are how crystals form and the conditions at the center of the sun.
Would you agree, when it comes to the neural construction of spatial viewpoints?
If so, what on your account makes the neural construction of temporal viewpoints different?
The spatial and temporal viewpoint analogy doesn’t quite work, because you can sensibly talk about a movement through space, since movement means change in space/change in time. But you can’t really talk about movement through time because that would be change in time/change in time. So if we set time equal to a constant, and look at space, your viewpoint is only at one spatial point. But if we look at time, your viewpoint is at a continuum of places, sort of a “line” through time.
Your analysis of the neural construction of spatial viewpoints is good, and I think it holds for the neural construction of temporal viewpoints. If I knew these neural constructions, then I would know exactly why you feel a subjective experience of a viewpoint moving through space and time. I could understand these causal mechanisms an be satisfied with my knowledge of the process. But I might still be confused about my feeling of subjective experience, because it doesn’t explain why I feel things the way that I do. I’ve been reluctant to use the word “qualia” but essentially that’s what I’m getting at. Hence my analogy with red: Even if I knew the parts of the brain that responded to red, would I know why red looks the way it does?
So if we want to talk about other people, then I think we’re all on the same page. These sensations of spatial/temporal movement could be explained with neuroscience, and have no profound philosophical implications.
Ah, OK. If your concern is with qualia generally rather than with constructing temporal viewpoints specifically, I’ll tap out here… I misunderstood the question. Thanks for clarifying.