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An excellent article on materialism!

Gestahl said:
In any case, all (current) philosophies all reduce to each other with current knowledge, or we would throw them out as being inconsistent with reality. Except for lifegazers, of course.
Another possibility is that philosophers resist any attempt to define and analyze their theories, making it impossible to evaluate their validity and correspondence with reality. Not all of them do this, of course, but quite a few do.

One of the most basic principles of science is that we must construct functional definitions and use them, instead of inventing labels and trying to find something to paste them on. If a problem can't be defined, it can't be analyzed, and if it can't be analyzed, then it's irrelevant as far as thought is concerned.

Why debate something we can't even think coherently about?
 
I wonder if someone can tell me just how many years you have to study philosophy to be able to understand why these people are having this argument.

Three years I think. On the fourth year you begin to realize
what a diaper load of meaninglessness it is. After you get your degree in philosophy you are then qualified to work in the venerable field of customer service such as burger flipper or convienience store register monkey.:D
 
Wrath of the Swarm said:
Another possibility is that philosophers resist any attempt to define and analyze their theories, making it impossible to evaluate their validity and correspondence with reality. Not all of them do this, of course, but quite a few do.

One of the most basic principles of science is that we must construct functional definitions and use them, instead of inventing labels and trying to find something to paste them on. If a problem can't be defined, it can't be analyzed, and if it can't be analyzed, then it's irrelevant as far as thought is concerned.

Why debate something we can't even think coherently about?

Because its fun? *shrug* We're bored?
 
hammegk said:


<on philosophical equality premise>

Ummm? Think so? I don't.

Hard Problem Consciousness (see Chalmers).


Wow, everyone on this thread needs to read this paper, by Chalmers.

http://jamaica.u.arizona.edu/~chalmers/papers/facing.html

This nicely sums up many of the points and arguments in this thread (and many others here in R&P). Thanks for the info, hamme. I will have to digest this for a while, my head is a little frazzled.
 
And even more rewarding it's keeping Smarmy is a state of high dudgeon. Hmm, maybe he doesn't actually possess that much humor?

Smarmy: Are you working on the book we are all waiting for -- "The Science of Philosophy"?
 
It's not a very good argument, frankly.

If we don't have any problems with the idea of the brain monitoring external processes, why should we have any problem with the idea of the brain monitoring internal processes as well?

Why is the performance of these functions accompanied by experience? Because it seems it's useful for the brain to be able to monitor some of its own processes.
 
Wrath of the Swarm said:
It's not a very good argument, frankly.


Wow. What subtlety of thought. Got something a bit more tangible to back up that otherwise "completely unfounded assertion"?


Because it seems it's useful for the brain to be able to monitor some of its own processes.
Sounds like your brain has a life of it's own apart from yours. That could explain some of the drivel you spew.
 
hammegk said:
Wow. What subtlety of thought. Got something a bit more tangible to back up that otherwise "completely unfounded assertion"?
Tangible?

[thinks for a moment]

No, not really. At present, I can't think of anything that could be touched that would relate to this discussion. Nice try, though.

If we accept that the some processes within the brain can be associated with external events, there's no reason to get excited about the idea that processes within the brain can be associated with internal events. There is no hard problem. (Well, figuring out how to actually create such a phenomenon is quite hard, but not philosophically.)
 
I think you need two moments ... maybe more.


tan·gi·ble )
adj.

1. Discernible by the touch; palpable: a tangible roughness of the skin.
2. Possible to touch.
3. Possible to be treated as fact; real or concrete: tangible evidence.

You have yet to provide anything approaching any of the definitions. (Yeah, I was alluding to 3.)

What will be your next fumbling attempt at: humor? sarcasm? idiocy? Whatever it is you are actually demonstrating.

Glad see you have disposed of the Hard Problem anyway. :p
 
Again, I can't immediately think of anything concrete and solid that relates to the abstractions we're discussing. If I think of something, I'll be sure to mention it.
 
Originally posted by hammegk
Is life = non-life? Is HPC actually a problem?
Conciousness is a hard problem. But life? Do you really think that a bacterium is anything more than a bunch of chemicals? What about the polio virus?
 
Wrath of the Swarm said:
Again, I can't immediately think of anything concrete and solid that relates to the abstractions we're discussing.

Yeah, I keep mentioning it's all immaterial.


69dodge: An objective idealist is ok with the possibility that what-is is life.

As others have pointed out -- entirely missing what they *did* point out -- is that it's all a continuum.
 
Ian, I didn't found that article. I thinked it was present in Stanford philosphy encyclopedia, but it seems is not.

Anyway I would like to invite anybody interested in knowing more about eliminative materialism to read this article:

http://plato.stanford.edu/entries/materialism-eliminative

Ummmm . . this has nothing to do with strawmen. You have even less idea about logical fallacies then the rest of the idiots on here! Impressive indeed!
It is not?
I acused the article of being biased.
Then you laugh about me and Stimpy (god knows why, when you are adressing to me) saying that we are surely unable to provide better definition of philosophical terms than encyclopedias of philosophy.
Just to clear things:
a) Encyclopedias use to differ in the definitions. Encyclopedias are subject to bias and error.
b) I don't have to be able of writting encyclopedias definitions to note bias on one.
and
c) The article uses a big share of it's content talking about the "problems of materialism", much more than other encyclopedias. Want to compare? It also contains highly subjective valorations not shared by a really big part of philosophers.

I am not sure if your distraction manouvre was a strawman or not, but surely it was pathetic. BTW, you still can address the question presented: the bias of the article.
He's just stating the way things are. {shrugs} The fact that the dumbf*cks on here can't understand this does not alter the facts.
From now I will let the insulting to you, I am bored of that.
Yup, so you're a retard who understands f*ck all. Who are you trying to impress?
I find the article laughable because it's soooo clearly biased agaisnt materialism it hurts my eyes. Any problem?
You fail to understand. If eliminative materialism means exactly the same as reductionist materialism, then the phrase "eliminitivism materialism" fails to refer to anything. Therefore, it must be ascribed the first definition. Otherwise it is simply the standard reductionist materialism.
Get it??
No, I don't get it. It happened several times that supposedly different philosophical stances converged. This could be a case. I guess in your B&W world these things don't happen.
They are identical in what sense?? In the sense that eliminative materialism accepts what reductive materialism states . . .ie mental states exist but they are the same as neural events? Or in the sense that both eliminative materialism and reductionist materialism both acknowledge the non-existence of any mental events?

One or the other it would seem. Either way it is inappropriate that you have both eliminativist materialism and reductionist materialism if they cannot be distinguished in their assertions.
In the sense that terms like "mental states" is fuzzy enough to evolve over time, so is possible than in a future both psychologic and neuroscience concepts converge. Reductive materialism accept the existence of mental states and identifies it with brain activity, but lacks a complete definition of them. Eliminative materialism reckons the existence of brain activity and it's influence on behaviour, and declare all previous work on mental life invalid due to lack of base, but also ignores the exact nature of brain activity.
In the gap left by both materialisms, they could converge.
This is a complete non-sequitur. Please at least attempt to try and stay focused.
You seem to be quite unable of understanding any idea different than yours. I will repeat the game for your benefit:
I said ideas (numbers, etc) have no entity under materialism, only as physical information instances.
You said mathematicians believe "ideas are discovered, not invented", as in Plato philosophy.
I said that under materialism, the act of discovering is not significantly different than inventing, so even if mathematicians are right it does not affect the validity of materialism. The difference between discovering and inventing is quite subtle in materialism and has no transcendental implications.
Where is the non-sequitur?
 
Originally posted by hammegk
An objective idealist is ok with the possibility that what-is is life.
That's not what most people mean by the word "life". Even though they might not be able to give a precise definition of life, most people would agree that a tree is definitely alive and a rock definitely isn't.
As others have pointed out -- entirely missing what they *did* point out -- is that it's all a continuum.
I'm not sure that you and they mean the same thing by "continuum". Here's what I mean by it: There are some things that are definitely alive, there are some things that are definitely not alive, and for some things it is unclear whether they are alive or not. Whether they are alive is unclear, not because we don't understand them well enough, but because we don't have a clear enough definition of "life".

It's not very important to come up with a clearer definition of "life" because there is no fundamental difference between life and nonlife. "Life" is just a convenient label that people apply to things that share certain characteristics. There's no particular reason why things can't exist that have some of those characteristics but not others.

Again, is the polio virus alive?

Does it really matter what label we give it? No. It's a virus. In some ways, it behaves similarly to things that everyone considers alive. But it is also the case that we know its DNA sequence and can construct it from scratch. Those are the facts. Facts are important. "Life" is just a word. Words are not so important.
 
69dodge said:
"Life" is just a word. Words are not so important.
Were it only true! hammegk's corollary: If it can be communicated from one human mind to another human mind it is not The Truth. :p

I'd say, yes, a virus is alive. I would be willing to grant the same status to an "energy field", or a boson, but that is just personal conjecture -- based on my analysis of my worldview -- that is approaching the level of "a belief" for me.

PS. Your post, and mine, I also consider to be semantic black-holes. :(
 

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