how else can what were originally perceptual patterns be explained, except by positing that there is a camera-like entity in the world (attached to some physical body) that generates such percepts?
This sentence makes a big leap. Here, you’ve vaguely defined consciousness as a camera-like entity that generates such percepts; the percepts in question being, apparently, just those percepts that are too difficult, complex, or high-level to explain in the manner that you were able to explain shapes as percepts derived from pixel maps.
That’s why it’s a leap in my opinion; you build up from raw percepts to pattern recognition, and from there, to an unspecified level of understanding the world somewhere between that of a baby and that of an adult, using stabilization as the vehicle and providing good examples, analogies, and explanations. But from there, you leap from recognizing shapes to world-perception ontology in one fell swoop, using consciousness as the catch-all. You offer a vague notion of what consciousness does, but no explanation of how it accomplishes it. What are the inputs and outputs of consciousness, and why must it be consciousness that produces those outputs rather than some part of the brain? Or if consciousness is that part of the brain, why is it a camera-like entity attached to the body rather than just circuitry in the body itself?
You go on to offer somewhat of a passing criticism of eliminative materialism, but because of the gaps above, it’s not a valid criticism as far as I can tell. I say that because, in addition to the gaps above, the biggest arguments against your thesis (“the ontology...includes...conscious perception”) come from physics, physics being at the core of any materialism. So before those arguments can be made, I needed to re-credit eliminative materialism.
When you conclude that consciousness is attached to some physical body, and that consciousness even plays a role in that body’s understanding of and functioning within the world, you cannot escape physics. The body’s actions within the world are coupled with the body’s “understanding” of the world. The electrical signals generated by the brain, sent into the muscles, resulting in accelerations of body parts, are coupled with and motivated by the body’s “understanding.” Somewhere within that leap you made, there needs to be some explanation of how the consciousness could cause physical phenomena without breaking any laws of physics. That, it seems to me, is much more likely to be impossible than the ability of consciousness-eliminativism to explain these percepts in question.
And both parts are necessary to make sense of percepts.
Why? What does the consciousness part even do, exactly?
the ontology that allows one to conceptualize the material world as existing and not shifting constantly, includes as part of it conscious perception, and could not function without including it
What does the consciousness add to the perception? What does consciousness do that the circuitry of the brain could not possibly do?
Without such a component, there would be no way to refactor rapidly shifting perceptual patterns into a stable outer world and a moving point-of-view contained in it.
This sentence makes a big leap. Here, you’ve vaguely defined consciousness as a camera-like entity that generates such percepts; the percepts in question being, apparently, just those percepts that are too difficult, complex, or high-level to explain in the manner that you were able to explain shapes as percepts derived from pixel maps.
That’s why it’s a leap in my opinion; you build up from raw percepts to pattern recognition, and from there, to an unspecified level of understanding the world somewhere between that of a baby and that of an adult, using stabilization as the vehicle and providing good examples, analogies, and explanations. But from there, you leap from recognizing shapes to world-perception ontology in one fell swoop, using consciousness as the catch-all. You offer a vague notion of what consciousness does, but no explanation of how it accomplishes it. What are the inputs and outputs of consciousness, and why must it be consciousness that produces those outputs rather than some part of the brain? Or if consciousness is that part of the brain, why is it a camera-like entity attached to the body rather than just circuitry in the body itself?
You go on to offer somewhat of a passing criticism of eliminative materialism, but because of the gaps above, it’s not a valid criticism as far as I can tell. I say that because, in addition to the gaps above, the biggest arguments against your thesis (“the ontology...includes...conscious perception”) come from physics, physics being at the core of any materialism. So before those arguments can be made, I needed to re-credit eliminative materialism.
When you conclude that consciousness is attached to some physical body, and that consciousness even plays a role in that body’s understanding of and functioning within the world, you cannot escape physics. The body’s actions within the world are coupled with the body’s “understanding” of the world. The electrical signals generated by the brain, sent into the muscles, resulting in accelerations of body parts, are coupled with and motivated by the body’s “understanding.” Somewhere within that leap you made, there needs to be some explanation of how the consciousness could cause physical phenomena without breaking any laws of physics. That, it seems to me, is much more likely to be impossible than the ability of consciousness-eliminativism to explain these percepts in question.
Why? What does the consciousness part even do, exactly?
What does the consciousness add to the perception? What does consciousness do that the circuitry of the brain could not possibly do?
Why not?