I still think that when the common person says “Reality”, they mean something closer to my definition—something with a causal interaction with you. That’s why people might say “heaven is real, despite the lack of evidence” or “Russel’s Teapot might be real, though it’s unlikely” but they never say “Harry Potter is real, despite the lack of evidence” or “Set theory is real, despite the lack of evidence”.
I try not to say “reality”—I don’t think laypeople have an intuition about the case where we disagree—that is, regions that are causally disconnected (in the sense of the relativistic term of art—whose meaning apparently doesn’t align with your intuition?) from us, but can be reached by some zigzag chain of causal paths. In the Heaven case there’s a one-directional causal link, and in Russell’s teapot case there’s a regular causal connection. Do people have an intuition about whether things that have fallen into a black hole, or over the cosmological event horizon, are “still real”?
That said, on some level you’re right; I do feel that Bob is “more real” than Harry Potter. I think that’s just a function of Bob’s universe being more similar to my own though. If Carol in another universe has a magical cross-universe teleporter and is thinking about whether to visit our universe, it seems wrong to say she’s more real now if the decision she’s about to make is yes than if the decision is no. (And the notion that she’s already connected to our universe because she has the choice, even if she never actually visits our universe, feels equally suspect)
(Feel free to stop replying if I’m getting repetitive, and thanks for the discussion so far in any case)
I still think your ontology of “all tautologies are real” is even farther from laymen’s ontology and possibly makes morality go all funny for the reasons described in my top post on the topic.
I agree; I’ve never felt happy with the simulation argument in any form, and trying to chase through its more extreme implications was as much about hoping to find a contradiction as about exploring things that I thought were true. Like I’ve said, I’m hopeful that a good theory of anthropics will dissolve these questions.
Now, that confuses me. I thought your post was largely about defining reality. Isn’t the topic under discussion largely what the appropriate way to define reality is? Isn’t the very premise of platonic realism that all tautologies are real?
We often use words (soul, free will, etc) to define ideas that aren’t well defined. Sometimes, on rigorous inspection, those ideas turn out to be nonsensical. This leaves us with two options:
1) Discard the words altogether
2) Re-define the words so as to get as close as possible to the original meaning, while maintaining self-consistency. (see Eliezer’s posts on “free will” for an example of this which is carried out, I believe, successfully.).
I generally opt for (2) in the cases where the underlying concept being described as some sort of value and there is no other word that quite tackles it.
I maintain that “reality” is one of those words for which the underlying concept is valuable and un-described by any other word. I remain unsure of whether or not the laymen’s intuitive definition of “Reality” is logically consistent. I’ll continue trying to find a rigorous definition that completely captures the original intuition and nothing more. If I end up giving up I’ll have to opt for (2) or (1)...If, under the closest definition, probabilistic-many-world-splitting turns out to be the only “weird-to-normal-people” consequence of changing the definition then I’m okay with picking (2), since at least the practical consequences add up to normality.
I’d choose option (1) and abolish “reality” altogether, though, before I let it be turned into a synonym for “tautology”. That’s just too far from the original intuition to be a useful verbal label and we already have “tautology” anyhow. Plus, the practical consequences do not seem to add up to normality at all.
I try not to say “reality”—I don’t think laypeople have an intuition about the case where we disagree—that is, regions that are causally disconnected (in the sense of the relativistic term of art—whose meaning apparently doesn’t align with your intuition?) from us, but can be reached by some zigzag chain of causal paths. In the Heaven case there’s a one-directional causal link, and in Russell’s teapot case there’s a regular causal connection. Do people have an intuition about whether things that have fallen into a black hole, or over the cosmological event horizon, are “still real”?
That said, on some level you’re right; I do feel that Bob is “more real” than Harry Potter. I think that’s just a function of Bob’s universe being more similar to my own though. If Carol in another universe has a magical cross-universe teleporter and is thinking about whether to visit our universe, it seems wrong to say she’s more real now if the decision she’s about to make is yes than if the decision is no. (And the notion that she’s already connected to our universe because she has the choice, even if she never actually visits our universe, feels equally suspect)
(Feel free to stop replying if I’m getting repetitive, and thanks for the discussion so far in any case)
I agree; I’ve never felt happy with the simulation argument in any form, and trying to chase through its more extreme implications was as much about hoping to find a contradiction as about exploring things that I thought were true. Like I’ve said, I’m hopeful that a good theory of anthropics will dissolve these questions.
Now, that confuses me. I thought your post was largely about defining reality. Isn’t the topic under discussion largely what the appropriate way to define reality is? Isn’t the very premise of platonic realism that all tautologies are real?
Hmm, you’re right. Maybe I just object to “reality” because it implies a uniqueness that I don’t think is justified.
My philosophy on words is this:
We often use words (soul, free will, etc) to define ideas that aren’t well defined. Sometimes, on rigorous inspection, those ideas turn out to be nonsensical. This leaves us with two options:
1) Discard the words altogether
2) Re-define the words so as to get as close as possible to the original meaning, while maintaining self-consistency. (see Eliezer’s posts on “free will” for an example of this which is carried out, I believe, successfully.).
I generally opt for (2) in the cases where the underlying concept being described as some sort of value and there is no other word that quite tackles it.
I maintain that “reality” is one of those words for which the underlying concept is valuable and un-described by any other word. I remain unsure of whether or not the laymen’s intuitive definition of “Reality” is logically consistent. I’ll continue trying to find a rigorous definition that completely captures the original intuition and nothing more. If I end up giving up I’ll have to opt for (2) or (1)...If, under the closest definition, probabilistic-many-world-splitting turns out to be the only “weird-to-normal-people” consequence of changing the definition then I’m okay with picking (2), since at least the practical consequences add up to normality.
I’d choose option (1) and abolish “reality” altogether, though, before I let it be turned into a synonym for “tautology”. That’s just too far from the original intuition to be a useful verbal label and we already have “tautology” anyhow. Plus, the practical consequences do not seem to add up to normality at all.