a) computation that actually interacts in a comprehensible way with the real world and
b) computation that has the same internal structure at least momentarily but doesn’t interact meaningfully with the real world.
I expect that (a) can usually be uniquely pinned down to a specific computation (probably in both senses (1) and (2)), while (b) can’t.
But I also think it’s possible that the interactions, while important for establishing the disambiguated computation that we interact with, are not actually crucial to internal experience, so that the multiple possible computations of type (b) may also be associated with internal experiences—similar to Boltzmann brains.
(I think I got this idea from “Good and Real” by Gary L. Drescher. See sections “2.3 The Problematic Arbitrariness of Representation” and “7.2.3 Consciousness and Subjunctive Reciprocity”)
You can also disambiguate between
a) computation that actually interacts in a comprehensible way with the real world and
b) computation that has the same internal structure at least momentarily but doesn’t interact meaningfully with the real world.
I expect that (a) can usually be uniquely pinned down to a specific computation (probably in both senses (1) and (2)), while (b) can’t.
But I also think it’s possible that the interactions, while important for establishing the disambiguated computation that we interact with, are not actually crucial to internal experience, so that the multiple possible computations of type (b) may also be associated with internal experiences—similar to Boltzmann brains.
(I think I got this idea from “Good and Real” by Gary L. Drescher. See sections “2.3 The Problematic Arbitrariness of Representation” and “7.2.3 Consciousness and Subjunctive Reciprocity”)