Fair enough. As an intuition pump, for me at least, it’s unhelpful: it gave the impression that you thought that consciousness was merely a label being mistaken for a thing (like ‘life’ as something beyond its parts).
Only having indirect evidence isn’t the problem. For a black hole, I care about the observable functional parts. I wouldn’t be being sucked towards it and being crushed while going ‘but is it really a black hole?’ A black hole is like a container here: what matter are the functional bits that make it up. For consciousness, I care if a robot can reason and can display conscious-type behaviour, but I also care if it can experience and feel.
Many worlds could be comparable if there is evidence that means that there are ‘many worlds’ but people are vague about if these worlds actually exist. And you’re right, this is also a potentially morally relevant point.
Insofar as people infer from the fact of subjective experience that there is some essence of subjective experience that is, as you say, “beyond its parts” (and their patterns of interaction), I do in fact think they are mistaking a label for a thing.
I dunno about essences. The point is that you can observe lots of interactions of neurons and behaviours and be left with an argument from analogy to say “they must be conscious because I am and they are really similar, and the idea that my consciousness is divorced from what I do is just wacky”.
You can observe all the externally observable, measurable things that a black hole or container can do, and then if someone argues about essences you wonder if they’re actually referring to anything: it’s a purely semantic debate. But you can observe all the things a fish, or tree, or advanced computer can do, predict it for all useful purposes, and still not know if it’s conscious. This is bothersome. But it’s not to do with essences, necessarily.
Insofar as people don’t infer something else beyond the parts of a (for example) my body and their pattern of interactions that account for (for example) my subjective experience, I don’t think they are mistaking a label for a thing.
Well, until we know how to identify if something/someone is conscious, it’s all a bit of a mystery: I couldn’t rule out consciousness being some additional thing. I have an inclination to do so because it seems unparsimonious, but that’s it.
Fair enough. As an intuition pump, for me at least, it’s unhelpful: it gave the impression that you thought that consciousness was merely a label being mistaken for a thing (like ‘life’ as something beyond its parts).
Only having indirect evidence isn’t the problem. For a black hole, I care about the observable functional parts. I wouldn’t be being sucked towards it and being crushed while going ‘but is it really a black hole?’ A black hole is like a container here: what matter are the functional bits that make it up. For consciousness, I care if a robot can reason and can display conscious-type behaviour, but I also care if it can experience and feel.
Many worlds could be comparable if there is evidence that means that there are ‘many worlds’ but people are vague about if these worlds actually exist. And you’re right, this is also a potentially morally relevant point.
Insofar as people infer from the fact of subjective experience that there is some essence of subjective experience that is, as you say, “beyond its parts” (and their patterns of interaction), I do in fact think they are mistaking a label for a thing.
I dunno about essences. The point is that you can observe lots of interactions of neurons and behaviours and be left with an argument from analogy to say “they must be conscious because I am and they are really similar, and the idea that my consciousness is divorced from what I do is just wacky”.
You can observe all the externally observable, measurable things that a black hole or container can do, and then if someone argues about essences you wonder if they’re actually referring to anything: it’s a purely semantic debate. But you can observe all the things a fish, or tree, or advanced computer can do, predict it for all useful purposes, and still not know if it’s conscious. This is bothersome. But it’s not to do with essences, necessarily.
Insofar as people don’t infer something else beyond the parts of a (for example) my body and their pattern of interactions that account for (for example) my subjective experience, I don’t think they are mistaking a label for a thing.
Well, until we know how to identify if something/someone is conscious, it’s all a bit of a mystery: I couldn’t rule out consciousness being some additional thing. I have an inclination to do so because it seems unparsimonious, but that’s it.