You invoke as granted the assumption that there’s anything besides your immediately present self (including your remembered past selves) that has qualia, but then you deny that some anticipatable things will have qualia. Presumably there are some philosophically informed epistemic-ish rules that you have been using, and implicitly endorsing, for the determination of whether any given stimuli you encounter were generated by something with qualia, and there are some other meta-philosophical epistemology-like rules that you are implicitly using and endorsing for determining whether the first set of rules was correct. Can you highlight any suitable past discussion you have given of the epistemology of the problem of other minds?
eta: I guess the discussions here, or here, sort of count, in that they explain how you could think what you do… except they’re about something more like priors than like likelihoods.
In retrospect, the rest of your position is like that too, based on sort of metaphysical arguments about what is even coherently postulable, though you treat the conclusions with a certainty I don’t see how to justify (e.g. one of your underlying concepts might not be fundamental the way you imagine). So, now that I see that, I guess my question was mostly just a passive-aggressive way to object to your argument procedure. The objectionable feature made more explicit is that the constraint you propose on the priors requires such a gerrymandered-seeming intermediate event—that consciousness-simulating processes which are not causally (and, therefore, in some sense physically) ‘atomic’ are not experienced, yet would still manage to generate the only kind of outward evidence about their experiencedness that anyone else could possibly experience without direct brain interactions or measurements—in order to make the likelihood of the (hypothetical) observations (of the outward evidence of experiencedness, and of the absence of that outward evidence anywhere else) within the gerrymandered event come out favorably.
You invoke as granted the assumption that there’s anything besides your immediately present self (including your remembered past selves) that has qualia, but then you deny that some anticipatable things will have qualia. Presumably there are some philosophically informed epistemic-ish rules that you have been using, and implicitly endorsing, for the determination of whether any given stimuli you encounter were generated by something with qualia, and there are some other meta-philosophical epistemology-like rules that you are implicitly using and endorsing for determining whether the first set of rules was correct. Can you highlight any suitable past discussion you have given of the epistemology of the problem of other minds?
eta: I guess the discussions here, or here, sort of count, in that they explain how you could think what you do… except they’re about something more like priors than like likelihoods.
In retrospect, the rest of your position is like that too, based on sort of metaphysical arguments about what is even coherently postulable, though you treat the conclusions with a certainty I don’t see how to justify (e.g. one of your underlying concepts might not be fundamental the way you imagine). So, now that I see that, I guess my question was mostly just a passive-aggressive way to object to your argument procedure. The objectionable feature made more explicit is that the constraint you propose on the priors requires such a gerrymandered-seeming intermediate event—that consciousness-simulating processes which are not causally (and, therefore, in some sense physically) ‘atomic’ are not experienced, yet would still manage to generate the only kind of outward evidence about their experiencedness that anyone else could possibly experience without direct brain interactions or measurements—in order to make the likelihood of the (hypothetical) observations (of the outward evidence of experiencedness, and of the absence of that outward evidence anywhere else) within the gerrymandered event come out favorably.