Just to make sure I understand your argument, it seems that you (dadadarren) actually disagree with the statement “I couldn’t be anyone except me” (as stated e.g. by Eccentricity in these comments), in the sense that you consider “I am dadadarren” a further, subjective fact. Is that right? (For reference / how I interpret the terms, I’ve written about such questions e.g. here: https://link.springer.com/article/10.1007/s10670-018-9979-6)
But then I don’t understand why you think a birth-rank distribution is inconceivable. I agree any such distribution should be treated as suspect, which probably gives you most of what you need for your argument here, in particular that the Doomsday Argument is suspect. But I don’t see why there would necessarily be some kind of impenetrable curtain between objective and subjective reasoning; subjective facts are presumably still closely tied to objective facts. And it even seems to make sense to discuss about purely subjective facts between subjects—e.g., discussions about qualia are presumably meaningful at least to some extent, no?
Just to make sure I understand your argument, it seems that you (dadadarren) actually disagree with the statement “I couldn’t be anyone except me” (as stated e.g. by Eccentricity in these comments), in the sense that you consider “I am dadadarren” a further, subjective fact. Is that right? (For reference / how I interpret the terms, I’ve written about such questions e.g. here: https://link.springer.com/article/10.1007/s10670-018-9979-6)
But then I don’t understand why you think a birth-rank distribution is inconceivable. I agree any such distribution should be treated as suspect, which probably gives you most of what you need for your argument here, in particular that the Doomsday Argument is suspect. But I don’t see why there would necessarily be some kind of impenetrable curtain between objective and subjective reasoning; subjective facts are presumably still closely tied to objective facts. And it even seems to make sense to discuss about purely subjective facts between subjects—e.g., discussions about qualia are presumably meaningful at least to some extent, no?