It must be simpler to suppose that qualia are informational processes that have certain (currently unknown) mathematical properties.
Physically, an “informational process” involves bulk movements of microphysical entities, like electrons within a transistor or ions across a cell membrane.
So let’s suppose that we want to know the physical conditions under which a particular quale occurs in a human being (something like a flash of red in your visual field), and that the physical correlate is some bulk molecular process, where N copies of a particular biomolecule participate. And let’s say that we’re confident that the quale does not occur when N=0 or 1, and that it does occur when N=1000.
All I have to do is ask, for what magic value of N does the quale start happening? People characteristically evade such questions, they wave their hands and say, that doesn’t matter, there doesn’t have to be a definite answer to that question. (Just as most MWI advocates do, when asked exactly when it is that you go from having one world to two worlds.)
But let’s suppose we have 1000 people, numbered from 1 to 1000, and in each one the potentially quale-inducing process is occurring, with that many copies of the biomolecule participating. We can say that person number 1 definitely doesn’t have the quale, and person number 1000 definitely does, but what about the people in between? The handwaving non-answer, “there is no definite threshold”, means that for people in the middle, with maybe 234 or 569 molecules taking part, the answer to the question “Are they having this experience or not?” is “none of the above”. There’s supposed to be no exact fact about whether they have that flash of red or not.
There is absolutely no reason to take that seriously as an intellectual position about the nature of qualia. It’s actually a reductio ad absurdum of a commonly held view.
The counterargument might be made, what about electrons in a transistor? There doesn’t have to be an exact answer to the question, how many electrons is enough for the transistor to really be in the “1” state rather than the “0″ state. But the reason there doesn’t have to be an exact answer, is that we only care about the transistor’s behavior, and then only its behavior under conditions that the device might encounter during its operational life. If under most circumstances there are only 0 electrons or 1000 electrons present, and if those numbers reliably produce “0 behavior” or “1 behavior” from the transistor, then that is enough for the computer to perform its function as a computational device. Maybe a transistor with 569 electrons is in an unstable state that functionally is neither definitely 0 nor definitely 1, but if those conditions almost never come up in the operation of the device, that’s OK.
With any theory about the presence of qualia, we do not have the luxury of this escape via functional pragmatism. A theory about the presence of qualia needs to have definite implications for every physically possible state—it needs to say whether the qualia are present or not in that state—or else we end up with situations as in the reductio, where we have people who allegedly neither have the quale nor don’t have the quale.
This argument is simple and important enough that it deserves to have a name, but I’ve never seen it in the philosophy literature. So I’ll call it the sorites problem for functionalist theories of qualia. Any materialist theory of qualia which identifies them with bulk microphysical processes faces this sorites problem.
I don’t seem to experience qualia as all-or-nothing. I doubt that you do either. I don’t see a problem with the amount of qualia experienced being a real number between 0 and 1 in response to varying stimuli of pain or redness.
Therefore I don’t see a problem with qualia being measurable on a similar scale across different informational processes with more or fewer neurons or other computing elements involved in the structure that generates them.
I don’t know. But I don’t think so, not in the sense that it would feel like a different kind of experience. More or less intense, more definite or more ambiguous perhaps. And of course there could always be differences too small to be noticeable.
As a wild guess based on no evidence, I suppose that different kinds of qualia have different functions (in the sense of uses, not mathematical mappings) in a consciousness, and equivalent functions can be performed by different structures and processes.
I am aware of qualia (or they wouldn’t be qualia), but I am not aware of the mechanism by which they are generated, so I have no reason to believe that mechanism could not be implemented differently and still have the same outputs, and feel the same to me.
I have just expanded on the argument that any mapping between “physics” and “phenomenology” must fundamentally be an exact one. This does not mean that a proposed mapping, that would be inexact by microphysical standards, is necessarily false, it just means that it is necessarily incomplete.
The argument for exactness still goes through even if you allow for gradations of experience. For any individual gradation, it’s still true that it is what it is, and that’s enough to imply that the fundamental mapping must be exact, because the alternative would lead to incoherent statements like “an exact physical configuration has a state of consciousness associated with it, but not a particular state of consciousness”.
The requirement that any “law” of psychophysical correspondence must be microphysically exact in its complete form, including for physical configurations that we would otherwise regard as edge cases, is problematic for conventional functionalism, precisely because conventional functionalism adopts the practical rough-and-ready philosophy used by circuit designers. Circuit designers don’t care if states intermediate between “definitely 0″ and “definitely 1” are really 0, 1, or neither; they just want to make sure that these states don’t show up during the operation of their machine, because functionally they are unpredictable, that’s why their semantics would be unclear.
Scientists and ontologists of consciousness have no such option, because the principle of ontological non-vagueness (mentioned in the other comment) applies to consciousness. Consciousness objectively exists, it’s not just a useful heuristic concept, and so any theory of how it relates to physics must admit of a similarly objective completion; and that means there must be a specific answer to the question, exactly what state(s) of consciousness, if any, are present in this physical configuration… there must be a specific answer to that question for every possible physical configuration.
But the usual attitude of functionalists is that they can be fuzzy about microscopic details; that there is no need, not even in principle, for their ideas to possess a microphysically exact completion.
In these monad theories that I push, the “Cartesian theater”, where consciousness comes together into a unitary experience, is defined by a set of exact microphysical properties, e.g. a set of topological quantum numbers (a somewhat arbitrary example, but I need to give an example). For a theory like that, the principle associating physical and phenomenological states could be both functional and exact, but that’s not the sort of theory that today’s functionalists are discussing.
The idea, more or less, is that there is a big ball of quantum entanglement somewhere in the brain, and that’s the locus of consciousness. It might involve phonons in the microfilaments, anyons in the microtubules, both or neither of these; it’s presumably tissue-specific, involving particular cell types where the relevant structures are optimized for this role; and it must be causally relevant for conscious cognition, which should do something to pin down its anatomical location.
You could say that one major prediction is just that there will be such a thing as respectable quantum neurobiology and cognitive quantum neuroscience. From a quantum-physical and condensed-matter perspective, biomolecules and cells are highly nontrivial objects. By now “quantum biology” has a long history, and it’s a topic that is beloved of thinkers who are, shall we say, more poetic than scientific, but we’re still at the very beginning of that subject.
We basically know nothing about the dynamics of quantum coherence and decoherence in living matter. It’s not something that’s easily measured, and the handful of models that have been employed in order to calculate this dynamics are “spherical cow” models; they’re radically oversimplified for the sake of calculability, and just a first step into the unknown.
What I write on this subject is speculative, and it’s idiosyncratic even when compared to “well-known” forms of quantum-mind discourse. I am more interested in establishing the possibility of a very alternative view, and also in highlighting implausibilities of the conventional view that go unnoticed, or which are tolerated because the conventional picture of the brain appears to require them.
Physically, an “informational process” involves bulk movements of microphysical entities, like electrons within a transistor or ions across a cell membrane.
So let’s suppose that we want to know the physical conditions under which a particular quale occurs in a human being (something like a flash of red in your visual field), and that the physical correlate is some bulk molecular process, where N copies of a particular biomolecule participate. And let’s say that we’re confident that the quale does not occur when N=0 or 1, and that it does occur when N=1000.
All I have to do is ask, for what magic value of N does the quale start happening? People characteristically evade such questions, they wave their hands and say, that doesn’t matter, there doesn’t have to be a definite answer to that question. (Just as most MWI advocates do, when asked exactly when it is that you go from having one world to two worlds.)
But let’s suppose we have 1000 people, numbered from 1 to 1000, and in each one the potentially quale-inducing process is occurring, with that many copies of the biomolecule participating. We can say that person number 1 definitely doesn’t have the quale, and person number 1000 definitely does, but what about the people in between? The handwaving non-answer, “there is no definite threshold”, means that for people in the middle, with maybe 234 or 569 molecules taking part, the answer to the question “Are they having this experience or not?” is “none of the above”. There’s supposed to be no exact fact about whether they have that flash of red or not.
There is absolutely no reason to take that seriously as an intellectual position about the nature of qualia. It’s actually a reductio ad absurdum of a commonly held view.
The counterargument might be made, what about electrons in a transistor? There doesn’t have to be an exact answer to the question, how many electrons is enough for the transistor to really be in the “1” state rather than the “0″ state. But the reason there doesn’t have to be an exact answer, is that we only care about the transistor’s behavior, and then only its behavior under conditions that the device might encounter during its operational life. If under most circumstances there are only 0 electrons or 1000 electrons present, and if those numbers reliably produce “0 behavior” or “1 behavior” from the transistor, then that is enough for the computer to perform its function as a computational device. Maybe a transistor with 569 electrons is in an unstable state that functionally is neither definitely 0 nor definitely 1, but if those conditions almost never come up in the operation of the device, that’s OK.
With any theory about the presence of qualia, we do not have the luxury of this escape via functional pragmatism. A theory about the presence of qualia needs to have definite implications for every physically possible state—it needs to say whether the qualia are present or not in that state—or else we end up with situations as in the reductio, where we have people who allegedly neither have the quale nor don’t have the quale.
This argument is simple and important enough that it deserves to have a name, but I’ve never seen it in the philosophy literature. So I’ll call it the sorites problem for functionalist theories of qualia. Any materialist theory of qualia which identifies them with bulk microphysical processes faces this sorites problem.
Why?
I don’t seem to experience qualia as all-or-nothing. I doubt that you do either. I don’t see a problem with the amount of qualia experienced being a real number between 0 and 1 in response to varying stimuli of pain or redness.
Therefore I don’t see a problem with qualia being measurable on a similar scale across different informational processes with more or fewer neurons or other computing elements involved in the structure that generates them.
Do you think that there is a slightly different quale for each difference in the physical state, no matter how minute that physical difference is?
I don’t know. But I don’t think so, not in the sense that it would feel like a different kind of experience. More or less intense, more definite or more ambiguous perhaps. And of course there could always be differences too small to be noticeable.
As a wild guess based on no evidence, I suppose that different kinds of qualia have different functions (in the sense of uses, not mathematical mappings) in a consciousness, and equivalent functions can be performed by different structures and processes.
I am aware of qualia (or they wouldn’t be qualia), but I am not aware of the mechanism by which they are generated, so I have no reason to believe that mechanism could not be implemented differently and still have the same outputs, and feel the same to me.
I have just expanded on the argument that any mapping between “physics” and “phenomenology” must fundamentally be an exact one. This does not mean that a proposed mapping, that would be inexact by microphysical standards, is necessarily false, it just means that it is necessarily incomplete.
The argument for exactness still goes through even if you allow for gradations of experience. For any individual gradation, it’s still true that it is what it is, and that’s enough to imply that the fundamental mapping must be exact, because the alternative would lead to incoherent statements like “an exact physical configuration has a state of consciousness associated with it, but not a particular state of consciousness”.
The requirement that any “law” of psychophysical correspondence must be microphysically exact in its complete form, including for physical configurations that we would otherwise regard as edge cases, is problematic for conventional functionalism, precisely because conventional functionalism adopts the practical rough-and-ready philosophy used by circuit designers. Circuit designers don’t care if states intermediate between “definitely 0″ and “definitely 1” are really 0, 1, or neither; they just want to make sure that these states don’t show up during the operation of their machine, because functionally they are unpredictable, that’s why their semantics would be unclear.
Scientists and ontologists of consciousness have no such option, because the principle of ontological non-vagueness (mentioned in the other comment) applies to consciousness. Consciousness objectively exists, it’s not just a useful heuristic concept, and so any theory of how it relates to physics must admit of a similarly objective completion; and that means there must be a specific answer to the question, exactly what state(s) of consciousness, if any, are present in this physical configuration… there must be a specific answer to that question for every possible physical configuration.
But the usual attitude of functionalists is that they can be fuzzy about microscopic details; that there is no need, not even in principle, for their ideas to possess a microphysically exact completion.
In these monad theories that I push, the “Cartesian theater”, where consciousness comes together into a unitary experience, is defined by a set of exact microphysical properties, e.g. a set of topological quantum numbers (a somewhat arbitrary example, but I need to give an example). For a theory like that, the principle associating physical and phenomenological states could be both functional and exact, but that’s not the sort of theory that today’s functionalists are discussing.
What predictions does your theory make?
The idea, more or less, is that there is a big ball of quantum entanglement somewhere in the brain, and that’s the locus of consciousness. It might involve phonons in the microfilaments, anyons in the microtubules, both or neither of these; it’s presumably tissue-specific, involving particular cell types where the relevant structures are optimized for this role; and it must be causally relevant for conscious cognition, which should do something to pin down its anatomical location.
You could say that one major prediction is just that there will be such a thing as respectable quantum neurobiology and cognitive quantum neuroscience. From a quantum-physical and condensed-matter perspective, biomolecules and cells are highly nontrivial objects. By now “quantum biology” has a long history, and it’s a topic that is beloved of thinkers who are, shall we say, more poetic than scientific, but we’re still at the very beginning of that subject.
We basically know nothing about the dynamics of quantum coherence and decoherence in living matter. It’s not something that’s easily measured, and the handful of models that have been employed in order to calculate this dynamics are “spherical cow” models; they’re radically oversimplified for the sake of calculability, and just a first step into the unknown.
What I write on this subject is speculative, and it’s idiosyncratic even when compared to “well-known” forms of quantum-mind discourse. I am more interested in establishing the possibility of a very alternative view, and also in highlighting implausibilities of the conventional view that go unnoticed, or which are tolerated because the conventional picture of the brain appears to require them.