I don’t understand. Did you read the rest of what I wrote, where I gave some specific examples of the kind of damage we’re talking about? (Note: they weren’t intended to be neurologically perfectly accurate.) Do you not agree that if you had a device that produced such effects when damaged, it would be grossly unreasonable to think it was a radio rather than an AI?
[EDITED to add: Of course I agree that there are situations, quite different from what we see in the real world, that could also—just barely—be described by saying “particular kinds of damage to the brain produce particular kinds of apparent damage to the mind”, but where that would not be very strong evidence that the mind is implemented by the brain. For instance, you damage one bit of the brain and the person’s voice goes squeaky; you damage another and all the consonants go away. What’s different about the real world is that particular kinds of brain damage have particular semantic signatures; they are bound up with the content of what’s being thought or said.
It’s still consistent with all this that the mind isn’t implemented only by the brain. If every aspect of human thought required cooperation between the brain and the soul, you could still get the sort of thing we actually observe. But let’s distinguish between “there are some theories of souls that are consistent, at least in principle, with these observations” and “these observations do not constitute a good reason not to believe in souls”. The former is probably true, the latter not.]
I don’t understand. Did you read the rest of what I wrote, where I gave some specific examples of the kind of damage we’re talking about? (Note: they weren’t intended to be neurologically perfectly accurate.) Do you not agree that if you had a device that produced such effects when damaged, it would be grossly unreasonable to think it was a radio rather than an AI?
[EDITED to add: Of course I agree that there are situations, quite different from what we see in the real world, that could also—just barely—be described by saying “particular kinds of damage to the brain produce particular kinds of apparent damage to the mind”, but where that would not be very strong evidence that the mind is implemented by the brain. For instance, you damage one bit of the brain and the person’s voice goes squeaky; you damage another and all the consonants go away. What’s different about the real world is that particular kinds of brain damage have particular semantic signatures; they are bound up with the content of what’s being thought or said.
It’s still consistent with all this that the mind isn’t implemented only by the brain. If every aspect of human thought required cooperation between the brain and the soul, you could still get the sort of thing we actually observe. But let’s distinguish between “there are some theories of souls that are consistent, at least in principle, with these observations” and “these observations do not constitute a good reason not to believe in souls”. The former is probably true, the latter not.]