I challenge you: your best argument for materialism

These experiments are not the observations of consciousness or subjective experience. . . it's just a bunch of twitches.
There are several indicators of conscious access (awareness), starting with a spreading activity across the cortex that triggers a sudden burst of activity in the parietal and prefrontal circuits. On EEG traces corresponding activity is seen as a late slow wave known as the P3 (or P300) wave arising ~300ms after a stimulus (i.e. conscious awareness lags >300ms behind the external world). Deep in the brain, there is a sudden late burst of high frequency oscillations, and there is synchronisation of activity across distant brain regions.

These four sets of observations have been shown to be reliable indicators of conscious processing, and are only seen when stimuli cross the threshold of conscious awareness.

Confirmation comes with utility - the presence of a P3 wave has been used successfully to distinguish consciousness from coma in cases of persistent vegetative state (i.e. identifying 'Locked-in Syndrome'). Transcranial magnetic stimulation has, in some cases been able to raise brain arousal levels to enable the triggering of P3 waves resulting in temporary conscious awareness.
 
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I don't mind using the word "proof" to mean "evidence". For one, the distinction only works in mathematics. And two, in French the two words are one and the same anyway.

The same goes for swedish. "Bevis"= proof/evidence. The verb 'bevisa'= to prove.
 
Pretty much going "Oh you're a (insert distinction only Navel Gazers make here)" as a retort in an argument means you don't have a leg to stand on. The petty hair splitting over how much of reality to ignore is beneath me.

"Oh you're a reformist Calvinistic second string dualistic frappacino materialist!" Yeah sure whatever you want call someone that isn't as far out beyond the event horizon of formless as you think they should be.

*highlite added*

Sounds like it would make for a nice T-shirt.
 
You presented three statements that were entirely false. I pointed out that the three statements were entirely false.

What you do with that information is up to you.

Except in one sense, the ontological, which is moot and undiscoverable.

the position of metaphysical materialism holds that the structure that holds the universe is God' Mind/Higher Mind/etc... This is the stance taken by many immaterialists who say things like 'The vague definition of consciousness becomes easier because it all ready has Consciousness as the Matrix which hold the Phenomenological World and therefore we don't have to explain how consciousness works because it already is consciousness underneath, never mind that it appears to be made out of matter."

Now the issue I have always had with the ontology discussion is that all we have is the appearance of the universe and its behaviors, which seem to be material.

So we could all be in a Universe of godthought, butterfly dreams, dancing energy or tofu and seitan.... it all behaves as though it is material.
 
These experiments are not the observations of consciousness or subjective experience. . . it's just a bunch of twitches.

Be sure to tell your doctor that when you have a concussion in the ER and they assess your level of consciousness and then send you to a neurologist....

"I don't believe in diabetes... it is all twitches... so give me that donut and beer!"

:D
 
Be sure to tell your doctor that when you have a concussion in the ER and they assess your level of consciousness and then send you to a neurologist....

"I don't believe in diabetes... it is all twitches... so give me that donut and beer!"

:D

again, this is a strawman - I don't know any reasonable individual who would suggest that the brain has little or nothing to do with the mechanics of subjective experience . . . I am skeptical that the current research is showing us anything re consciousness, where it comes from and how it emerges . . . the research is just twitches or whack-mole-pop-neuroscience that will soon be regarded as a naive beginning - or even quackery.
 
again, this is a strawman - I don't know any reasonable individual who would suggest that the brain has little or nothing to do with the mechanics of subjective experience . . . I am skeptical that the current research is showing us anything re consciousness, where it comes from and how it emerges . . . the research is just twitches or whack-mole-pop-neuroscience that will soon be regarded as a naive beginning - or even quackery.
And you are wrong. As I said, you have to read how Libet determined the timing of conscious decision-making.
 
again, this is a strawman - I don't know any reasonable individual who would suggest that the brain has little or nothing to do with the mechanics of subjective experience . . . I am skeptical that the current research is showing us anything re consciousness, where it comes from and how it emerges . . . the research is just twitches or whack-mole-pop-neuroscience that will soon be regarded as a naive beginning - or even quackery.


Where do you think consciousness comes from and how it emerges?

Have you studied any of the science you are so contemptuous of?
 
again, this is a strawman - I don't know any reasonable individual who would suggest that the brain has little or nothing to do with the mechanics of subjective experience . . . I am skeptical that the current research is showing us anything re consciousness, where it comes from and how it emerges . . . the research is just twitches or whack-mole-pop-neuroscience that will soon be regarded as a naive beginning - or even quackery.


…and you are, for the most part, correct (relatively speaking).

Those half dozen neuroscientists who, a little over a year ago, corroborated their observation that ‘we have no idea how consciousness emerges from the physical activity of the brain’ were, each and every one, practicing professionals with decades of experience.

The folks you are having these enormously stimulating discussions with have a grand total of zero experience in the field (I don’t pretend to either…which is why I find folks who actually do and reference them).

To put it simply…there are those here who lack the ability to deal with the facts. Thus, your observation that they resemble ‘true believers’ is, unfortunately, quite accurate. They will endlessly trot out their manicured research papers (when they can even find any) while, at the very same time, blissfully ignoring the gaping holes in their own conclusions as well as the holes in the conclusions those very papers consistently highlight.

The only reason they complain about the quotes I introduce…is because they very clearly put the lie to their claims.

…and have you noticed…none of them ever provide anything resembling evidence to prove the quotes are wrong.

They say they’ve been taken out of context.
But do they ever produce evidence of this?...no.
They say the authors are unreliable.
But do they ever produce evidence of this?...no.
They say the claims are flawed.
But do they ever produce evidence of this?...no.

So I suggest…if the quotes and their conclusions are flawed…then answer the questions:

- What is it about particular neural processes that causes some sensory input to be felt as a particular sensation or experience?
- What physical property differentiates the quality of these experiences?
- How is this process expressed through the biochemistry of neurons?
- What part of the system actually has the experience(s)?
- What are the relevant physical properties of this portion of the system that causes it to be subjectively sensible?
- Why (for example) does the amygdala have the physical dimensions and bio-chemical constitution that it has (and how did it achieve that condition) and in what specific ways do these elements determine its cognitive functionality? When you’re done explaining that, provide equivalent explanations for every other significantly differentiated brain region (modularity of mind, remember, what you’re all claiming is evidence that we know how the brain works).


Notice that nobody…ever…answers any of those questions. Thus, the quotes…and their conclusions…stand.

To put it in words even these folks could comprehend…if we knew as much about IT as we know about how the brain produces consciousness…we still wouldn’t even have the most basic electronic calculator.

…and that’s…a…fact!

Wrong. Read how Libet established the timing of conscious decision-making. It's a direct measurement of consciousness. (And it proves that conscious decision-making is illusory.)


Libets research doesn’t even come close to proving that conscious decision making is illusory. The only thing that is illusory are such conclusions. There are masses of documented critiques of that research and its conclusions (Dan Dennet, for one, has dismissed them) so, at the very least, it’s anything but definitive.

…but don’t let that stop you from leaping to your typically ridiculous dogmatic position right atop the highest mountain of absurdity.

‘ It proves free will doesn’t exist.’…nope, not even close. That there are those who are drawn to such flawed conclusions does nothing more than highlight their own ignorance.

Nor does it represent anything remotely resembling the very point at which consciousness emerges. If for no other reason than that neural imaging does not possess anything close to the granularity required to adjudicate conditions at such a level.

Neuroimaging is a very blunt tool. There are over a 100 billion neurons in the human brain and several hundred trillion synapses (…+ a half trillion or so glial cells …which either do something or nothing depending upon who you talk to) (…a half trillion ‘things’ which either do something or nothing…what’s with that???). fMRI resolution is currently 2-3 mm. So…in that 2-3 millimeters you’ve got how many potential events occurring (I think the number is something like a couple billion)? There does not exist any variety of scientific instrument remotely capable of explicitly adjudicating even a minute fraction of them with any effective degree of granularity….either spatially or temporally.


So I suppose the fact that doctors and neurologists have direct observations and measures of consciousness is immaterial.
:)


This is BS. As you well know, there does not exist, anywhere anyhow, a consensus on what consciousness even is (prove me wrong). That they are adjudicating something is inevitable. What they are adjudicating is invariably conditional.
 
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I just want to know: why are you so opposed to the idea that we can know what consciousness is, and that it is physical ?

They have to define "consciousness" as an unknown because that's where the Woo goes.

It's the core difference between how rationality and Woo deal with unknowns. Woo Slingers are always throwing "Unknown" and "unknown unknowns" around because to them they aren't meaning the same thing that rational people mean when they say "unknown."

To a rational person an "unknown" is just something we don't know yet. To a Woo Slinger "unknown" is much different. It's this magical realm where everything they believe in but can't prove lives. It's not a unknown because they don't know it, it's unknown on purpose in order to fulfill it's need; a gap where can shove Woo.

Consciousness is a perfectly well understood neurological function. People who pretend otherwise always, alway without fail, have a Woo based ulterior motive.
 
This is BS. As you well know, there does not exist, anywhere anyhow, a consensus on what consciousness even is (prove me wrong). That they are adjudicating something is inevitable. What they are adjudicating is invariably conditional.
That's nice for you.

And consciousness is brain function. And the brain is a computer. These are facts. If you dispute them, you are wrong.
 
That's nice for you.

And consciousness is brain function. And the brain is a computer. These are facts. If you dispute them, you are wrong.

So wrong is a first person subjective computation or the result of a first person subjective computation? Or is it something a person can be objectively?
Is annnnoid wrong or just computing differently than you do?
 
So wrong is a first person subjective computation or the result of a first person subjective computation? Or is it something a person can be objectively?
Is annnnoid wrong or just computing differently than you do?

I've seen this before. There's a bug in line 34564 that causes a memory-write overlap and leads to mistakes. The poster will also begin to crave salty scones.
 
So wrong is a first person subjective computation or the result of a first person subjective computation

No it's really a 2nd person subjective relational arbirtary beyond the event horizon of the formless computational quantum dualistic nihilistic qualia.

With sprinkles.
 
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You presented three statements that were entirely false. I pointed out that the three statements were entirely false.

What you do with that information is up to you.
Scientism masquerading as philosophy again.

Well now, perhaps we can get back to business.

You do realise, do you not, that we can all agree on the role the physical body plays in housing and enabling conscious experience (I am not in disagreement with the explanations given by science). This understanding doesn't unfortunately address the issue here, the issue of ontologies.

You see, the physical world that we are aware of and all its workings would be identical in the two scenarios. So on the one side the materialists are not addressing the argument by rambling on about how the brain works and the idealists are not addressing the argument by attempting to explain anything physical with an idealist ontology.

There is an impenetrable gulf between the two sides in this debate, which is described and understood by philosophical analysis.

Thus this is a philosophical debate and to try and label it anything else is naive or disingenuous.
 
Scientism masquerading as philosophy again.

Well now, perhaps we can get back to business.

You do realise, do you not, that we can all agree on the role the physical body plays in housing and enabling conscious experience (I am not in disagreement with the explanations given by science). This understanding doesn't unfortunately address the issue here, the issue of ontologies.

You see, the physical world that we are aware of and all its workings would be identical in the two scenarios. So on the one side the materialists are not addressing the argument by rambling on about how the brain works and the idealists are not addressing the argument by attempting to explain anything physical with an idealist ontology.

There is an impenetrable gulf between the two sides in this debate, which is described and understood by philosophical analysis.

Thus this is a philosophical debate and to try and label it anything else is naive or disingenuous.

There is an impenetrable gulf between this post and any meaning.

Of course, if the debate is purely philosophical then we know it has no real meaning.
 

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