I assert that intellectual seizures do not exist. Dr. Ali asserts that they do exist and that they do not. The difference between their existence and their non-existence seems to be Dr. Ali’s rhetorical needs of the moment.
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Once we understand clearly what a computer is, we will see why consciousness is not a form of computation.
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Is there evidence that human minds function like computers and can soon be reproduced in software, as Hofstadter believed?
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Both big tech entrepreneurs Kai-Fu Lee and Jack Ma seem to believe in souls but do not believe that souls can be trusted with freedom, the way governments can.
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I know of no report in medical history of an abstract thought evoked by a seizure or by brain stimulation. Which is odd, if the brain causes abstract thought.
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“If you’re driving your car and you’re low or don’t have any oil, parts of the engine are going to rub against one another and it’s going to cause a lot of friction and dysfunction.”
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In 2011, we were told in Smithsonian Magazine, “‘Talking’ apes are not just the stuff of science fiction; scientists have taught many apes to use some semblance of language.” Have they? If so, why has it all subsided? What happened?
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Dr. Ali’s deeper fallacy—deeper than his misunderstanding of the research—is his belief that mere complexity of material processes is sufficient to explain immaterial processes.
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Neurobabble is a full-employment campaign for neuroscientists. Recast obvious social or psychological facts as brain events and you’ll never be out of work.
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There are, of course, empirical implications of both the materialist and non-materialist understanding of the human mind. But the success of human cloning won’t weigh on the question one way or the other.
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"Anxiety and depression are largely—not entirely but largely—habit. And those habits are ingrained in the different members of our body," Moreland explains.
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Both materialist and immaterialist theories of the mind should be subject to empirical testing—neither should be exempt.
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“Neural tissue grown in a lab cannot have intentionality unless it has sense organs,” Egnor says, “But such manufactured intentionality can only be about concrete things, not abstract things.”
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The computer sim universe seems to be a way of dealing with the massive evidence of the fine-tuning of our universe without invoking traditional philosophy or religion.
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If man can be copied by a wholly material process, I need to rethink things. If he cannot be, materialists need to rethink things.
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Quite simply, the need to see humans as equivalent to animals has now spread to the need to see us as equivalent to plants.
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The ability to clone a rational man is a straightforward prediction of the materialist view of man, and the inability to clone a rational man is a straightforward prediction of the immaterialist view.
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Yale University neurologist Steven Novella posted recently on the science of growing brain tissue in the lab. It’s interesting stuff, but then we come to the jumbled metaphysical musings that conclude his post: There is a layer of weirdness to the very idea of brain tissue in a vat, because I think we are naturally uncomfortable with the very notion that our consciousness is the result of a clump of tissue shuttling ions around. It breaks the illusion that our brains evolved to have, a very compelling and persistent illusion – namely that the reality we perceive is real, rather than a constructed representation. That internal representation has a strong relationship to physical reality, but the two are not the…
Neurosurgeon Michael Egnor was featured in a short film as a supplement to the Science Uprising series. There, he mentions four researchers who have shed light on the non-material mind nature of our minds: Wilder Penfield (1891–1976): Some of the earliest evidence came from neurosurgeon Wilder Penfield, who was the pioneer in epilepsy surgery in the mid 20th century. Penfield operated on over a thousand epilepsy patients while they were awake (under local anesthesia), and he stimulated their brains with electrodes in order to identify epileptic regions for surgical resection. He carefully recorded their responses to stimulation. In his book Mystery of the Mind, (1975) Penfield noted: “When I have caused a conscious patient to move his hand by applying…