Unlike the physical world, it seems that physical conscious perceptions can theoretically be anything.
Not quite anything, since the size and complexity of conscious thought is bounded by the human brain. But that is not relevant to this discussion of ethics.
While the physical world has no ethical value except from conscious perceptions, conscious perceptions can be ethical value, and only by being good or bad conscious perceptions, or feelings. This seems to be so by definition, because ethical value is being good or bad.
Should I interpret this as you defining ethics as good and bad feelings?
That a conscious experience can be a good or bad physical occurrence is also a reality which can be felt and known with the highest possible certainty. This makes it rational, and an imperative, to follow it and care about it, to act in order to foster good conscious feelings and to prevent bad conscious feelings
“Not quite anything, since the size and complexity of conscious thought is bounded by the human brain. But that is not relevant to this discussion of ethics.”
Indeed, conscious experience may be bound by the size and complexity of brains or similar machinery, of humans, other animals, and cyborgs. Theoretically, conscious perceptions may be able to be anything (or nearly), as we could theorize about brains the size of Jupiter or much larger. You get the point.
“Should I interpret this as you defining ethics as good and bad feelings?”
Almost. Not ethics, but ethical value in a direct, ultimate sense. There is also indirect value, which is things that can lead to direct value, which are myriad, and ethics is much more than defining value, it comprises laws, decision theory, heuristics, empirical research, and many theoretical considerations. I’m aware that Elizer has written a post on Less Wrong saying that ethical value is not on happiness alone. Although happiness alone is not my proposition, I find his post on the topic quite poorly developed, and really not an advisable read.
“So, do you endorse wireheading?”
This depends very much on the context. All else being equal, wireheading could be good for some people, depending on the implications of it. However, all else seems hardly equal in this case. People seem to have a diverse spectrum of good feelings that may not be covered by the wireheading (such as love, some types of physical pleasure, good smell and taste, and many others), and the wireheading might prevent people from being functional and acting in order to increase ethical value in the long-term, so as to possibly deny its benefits. I see wireheading, in the sense of artificial paradise simulations, as a possibly desirable condition in a rather distant future of ideal development and post-scarcity, though.
Not quite anything, since the size and complexity of conscious thought is bounded by the human brain. But that is not relevant to this discussion of ethics.
Should I interpret this as you defining ethics as good and bad feelings?
So, do you endorse wireheading?
“Not quite anything, since the size and complexity of conscious thought is bounded by the human brain. But that is not relevant to this discussion of ethics.”
Indeed, conscious experience may be bound by the size and complexity of brains or similar machinery, of humans, other animals, and cyborgs. Theoretically, conscious perceptions may be able to be anything (or nearly), as we could theorize about brains the size of Jupiter or much larger. You get the point.
“Should I interpret this as you defining ethics as good and bad feelings?”
Almost. Not ethics, but ethical value in a direct, ultimate sense. There is also indirect value, which is things that can lead to direct value, which are myriad, and ethics is much more than defining value, it comprises laws, decision theory, heuristics, empirical research, and many theoretical considerations. I’m aware that Elizer has written a post on Less Wrong saying that ethical value is not on happiness alone. Although happiness alone is not my proposition, I find his post on the topic quite poorly developed, and really not an advisable read.
“So, do you endorse wireheading?”
This depends very much on the context. All else being equal, wireheading could be good for some people, depending on the implications of it. However, all else seems hardly equal in this case. People seem to have a diverse spectrum of good feelings that may not be covered by the wireheading (such as love, some types of physical pleasure, good smell and taste, and many others), and the wireheading might prevent people from being functional and acting in order to increase ethical value in the long-term, so as to possibly deny its benefits. I see wireheading, in the sense of artificial paradise simulations, as a possibly desirable condition in a rather distant future of ideal development and post-scarcity, though.