This is an interesting proposal, but we might ask why, if consciousness is not really distinct from the physical properties, is it so easy to imagine the physical properties without imagining consciousness? It’s not like we can imagine a microphysical duplicate of our world that’s lacking chairs.
But these kinds of imagining are importantly dissimilar. Compare:
1) imagine the physical properties without imagining consciousness
2) imagine a microphysical duplicate of our world that’s lacking chairs
The key phrases are: “without imagining” and “that’s lacking”. It is one thing to imagine one thing without imagining another, and quite another to imagine one thing that’s lacking another. For example, I can imagine a ball without imagining its color (indeed, as experiments have shown, we can see a ball without seeing its color), but I may not be able to imagine a ball that’s lacking color.
This is no small distinction.
To bring (2) into line with (1) we would need to change it to this:
2a) imagine a microphysical duplicate of our world without imagining chairs
And this, I submit, is possible. In fact it is possible not only to imagine a physical duplicate of our world without imagining chairs, it is (in parallel to the ball example above) possible to see a duplicate of our world (namely the world itself) without seeing (i.e. perceiving, recognizing) chairs. It’s a regular occurrence that we fail to see (to recognize) what’s right in front of us in plain view. It is furthermore possible for a creature like Laplace’s Demon to imagine every particle in the universe and all their relations to each other without recognizing, in its own imagined picture, that a certain group of particles make up a chair, etc. The Demon can in other words fail to see the forest for the trees in its own imagined world.
Now, if instead of changing (2) to bring it into line with (1), we change (1) to bring it into line with (2), we get:
1a) imagine a microphysical duplicate of our world that’s lacking consciousness
Now, your reason for denying (2) was:
Once we’ve imagined the atoms-arranged-chairwise, that’s all it is to be a chair.
Converting this, we have the following proposition:
Once we’ve imagined the atoms-arranged-personwise, that’s all it is to be a person.
But this seems to be nothing other than the issue in question, namely, the issue of whether there is anything more to being a person than atoms-arranged-personwise. If you assume that there is, then you are assuming the possibility of philosophical zombies. In other words this particular piece in the argument for the possibility of philosophical zombies assumes the possibility of philosophical zombies.
we get: 1a) imagine a microphysical duplicate of our world that’s lacking consciousness
Right, that’s the claim. I explain why I don’t think it’s question-begging here and here
How can can you perform that step unless you’ve first defined consciousness as something that’s other-than-physical?
If the “consciousness” to be imagined were something we could point to and measure, then it would be a physical property, and would thus be duplicated in our imagining. Conversely, if it is not something that we can point to and measure, then where does it exist, except in our imagination?
The logical error in the zombie argument comes from failing to realize that the mental models we build in our minds do not include a term for the mind that is building the model. When I think, “Richard is conscious”, I am describing a property of my map of the world, not a property of the world. “Conscious” is a label that I apply, to describe a collection of physical properties.
If I choose to then imagine that “Zombie Richard is not conscious”, then I am saying, “Zombie Richard has all the same properties, but is not conscious.” I can imagine this in a non-contradictory way, because “conscious” is just a label in my brain, which I can choose to apply or not apply.
All this is fine so far, until I try to apply the results of this model to the outside world, which contains no label “conscious” in the first place. The label “conscious” (like “sound” in the famous tree-forest-hearing question) is strictly something tacked on to the physical events to describe a common grouping.
In other words, my in-brain model is richer than the physical world—I can imagine things that do not correspond to the world, without contradiction in that more-expressive model.
For example, I can label Charlie Sheen as “brilliant” or “lunatic”, and ascribe these properties to the exact same behaviors. I can imagine a world in which he is a genius, and one in which he is an idiot, and yet, he remains exactly the same and does the same things. I can do this because it’s just my label—my opinion—that changes from one world to the other.
The zombie world is no different: in one world, you have the opinion that I’m conscious, and in the other, you have the opinion that I’m not. It’s your failure to notice that “conscious” is an opinion or judgment—specifically, your opinion or judgment—that makes it appear as though it is proving something more profound than the proposition that people can hold contradictory opinions about the same thing.
If you map the argument from your imagination to the real world, then you can imagine/opine that people are conscious or zombies, while the physical world remains the same. This isn’t contradictory, because it’s just an opinion, and you can change your opinion whenever you like.
The reason the zombie world doesn’t then work as an argument for non-materialism, is that it cheats by dropping out the part where the person doing the experiment is the one holding the opinion of consciousness. In your imagined world, you are implicitly holding the opinion, then when you switch to thinking about the real world, you’re ignoring the part that it’s still just you, holding an opinion about something.
But these kinds of imagining are importantly dissimilar. Compare:
1) imagine the physical properties without imagining consciousness
2) imagine a microphysical duplicate of our world that’s lacking chairs
The key phrases are: “without imagining” and “that’s lacking”. It is one thing to imagine one thing without imagining another, and quite another to imagine one thing that’s lacking another. For example, I can imagine a ball without imagining its color (indeed, as experiments have shown, we can see a ball without seeing its color), but I may not be able to imagine a ball that’s lacking color.
This is no small distinction.
To bring (2) into line with (1) we would need to change it to this:
2a) imagine a microphysical duplicate of our world without imagining chairs
And this, I submit, is possible. In fact it is possible not only to imagine a physical duplicate of our world without imagining chairs, it is (in parallel to the ball example above) possible to see a duplicate of our world (namely the world itself) without seeing (i.e. perceiving, recognizing) chairs. It’s a regular occurrence that we fail to see (to recognize) what’s right in front of us in plain view. It is furthermore possible for a creature like Laplace’s Demon to imagine every particle in the universe and all their relations to each other without recognizing, in its own imagined picture, that a certain group of particles make up a chair, etc. The Demon can in other words fail to see the forest for the trees in its own imagined world.
Now, if instead of changing (2) to bring it into line with (1), we change (1) to bring it into line with (2), we get:
1a) imagine a microphysical duplicate of our world that’s lacking consciousness
Now, your reason for denying (2) was:
Converting this, we have the following proposition:
But this seems to be nothing other than the issue in question, namely, the issue of whether there is anything more to being a person than atoms-arranged-personwise. If you assume that there is, then you are assuming the possibility of philosophical zombies. In other words this particular piece in the argument for the possibility of philosophical zombies assumes the possibility of philosophical zombies.
Right, that’s the claim. I explain why I don’t think it’s question-begging here and here
How can can you perform that step unless you’ve first defined consciousness as something that’s other-than-physical?
If the “consciousness” to be imagined were something we could point to and measure, then it would be a physical property, and would thus be duplicated in our imagining. Conversely, if it is not something that we can point to and measure, then where does it exist, except in our imagination?
The logical error in the zombie argument comes from failing to realize that the mental models we build in our minds do not include a term for the mind that is building the model. When I think, “Richard is conscious”, I am describing a property of my map of the world, not a property of the world. “Conscious” is a label that I apply, to describe a collection of physical properties.
If I choose to then imagine that “Zombie Richard is not conscious”, then I am saying, “Zombie Richard has all the same properties, but is not conscious.” I can imagine this in a non-contradictory way, because “conscious” is just a label in my brain, which I can choose to apply or not apply.
All this is fine so far, until I try to apply the results of this model to the outside world, which contains no label “conscious” in the first place. The label “conscious” (like “sound” in the famous tree-forest-hearing question) is strictly something tacked on to the physical events to describe a common grouping.
In other words, my in-brain model is richer than the physical world—I can imagine things that do not correspond to the world, without contradiction in that more-expressive model.
For example, I can label Charlie Sheen as “brilliant” or “lunatic”, and ascribe these properties to the exact same behaviors. I can imagine a world in which he is a genius, and one in which he is an idiot, and yet, he remains exactly the same and does the same things. I can do this because it’s just my label—my opinion—that changes from one world to the other.
The zombie world is no different: in one world, you have the opinion that I’m conscious, and in the other, you have the opinion that I’m not. It’s your failure to notice that “conscious” is an opinion or judgment—specifically, your opinion or judgment—that makes it appear as though it is proving something more profound than the proposition that people can hold contradictory opinions about the same thing.
If you map the argument from your imagination to the real world, then you can imagine/opine that people are conscious or zombies, while the physical world remains the same. This isn’t contradictory, because it’s just an opinion, and you can change your opinion whenever you like.
The reason the zombie world doesn’t then work as an argument for non-materialism, is that it cheats by dropping out the part where the person doing the experiment is the one holding the opinion of consciousness. In your imagined world, you are implicitly holding the opinion, then when you switch to thinking about the real world, you’re ignoring the part that it’s still just you, holding an opinion about something.