This may sound awkward but I’ll try: It is meaningless to hold on to the picture that, on the one hand, we have absolutely no way of figuring out whether someone has experience with card games, and on the other, that the man in question has experience with card games.
Eliezer wrote in the sequences a long argument about why he believes that it’s meaningful to speak about Multiple World Theory even when there’s no way of verifying what happens in other worlds.
I think it’s fair to start an argument against that thesis, but if you come to LessWrong and want to take part in this discourse I don’t think it’s good to simply assert that are argued in the sequences are wrong.
But I don’t think I’m arguing against Multiple Worlds Theory.
Not knowing about x is no proof for the non existence of x. (That’s one part of the multiple world claim).
But my claim is this. Either there are some common, (or relatable) set of distinctions in our deeds and words and therefore I can recognize it as an experience. Or, I can only see it as an event needing some explanation.
Either the contortions on someone’s face are indications of grief (assuming I know grief), or, if I don’t know what grief is, then, they are merely some physiological events needing some explanation. We don’t have a way out of this either/or situation.
Eliezer wrote in the sequences a long argument about why he believes that it’s meaningful to speak about Multiple World Theory even when there’s no way of verifying what happens in other worlds.
I think it’s fair to start an argument against that thesis, but if you come to LessWrong and want to take part in this discourse I don’t think it’s good to simply assert that are argued in the sequences are wrong.
But I don’t think I’m arguing against Multiple Worlds Theory.
Not knowing about x is no proof for the non existence of x. (That’s one part of the multiple world claim).
But my claim is this. Either there are some common, (or relatable) set of distinctions in our deeds and words and therefore I can recognize it as an experience. Or, I can only see it as an event needing some explanation.
Either the contortions on someone’s face are indications of grief (assuming I know grief), or, if I don’t know what grief is, then, they are merely some physiological events needing some explanation. We don’t have a way out of this either/or situation.