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Do Materialism and Evolution Theory Undermine Science?

PixyMisa said:
Objectivity is the default. A single diode is objective. You need memory and internal logic and feedback loops before you can have any subjective processing.

I think Ramachandran, among others, speculated on this issue, from an evolutionary standpoint, and pretty much said what you said: That subjectivity is the late-comer; an addition to simply responding to external stimuli.

It makes sense to think that way: subjectivity being superfluous until basic survival needs is accounted for.
 
Precisely.


Wrong!

Objectivity is the default. A single diode is objective. You need memory and internal logic and feedback loops before you can have any subjective processing.


You have that precisely backwards.

The complex processing here is all involved in creating the subjective self. The objective part is the easy one. Stimulus-response. That's all that's required. Evolution will weed out the inappropriate responses and leave ones that are objectively relevant.

And the self/not-self barrier is enforced by simple physics. If you poke a planarian with a pin, it responds. If you poke a second planarian with a pin, the first planarian does not respond, because it's not being poked.

I am not discussing objectivity as opposed to subjectivity, both are selfhood states. Thus you seem to me to be arguing against your own construction.

Conscious representations created by sensory systems are fundamentally selfless. This is basic materialism as I see it. The notion that they are occuring to someone is created through thinking, which to me in this context may be regarded as ancilliary processing.

That an organism has a somatosensory cortex helps cause it react when pushed with a pin. This reaction creates the behaviour of selfhood. It does not mean that selfhood is an a priori aspect of existence.

Nick
 
I think Ramachandran, among others, speculated on this issue, from an evolutionary standpoint, and pretty much said what you said: That subjectivity is the late-comer; an addition to simply responding to external stimuli.

It makes sense to think that way: subjectivity being superfluous until basic survival needs is accounted for.

I agree. I'm not discussing objectivity in relation to subjectivity, which I have already posted my opinion on, as potentially to be considered a pathological state.

I'm saying that conscious representations are fundamentally selfless, not subjective, selfless.

Nick
 
Nick said:
I'm not discussing objectivity in relation to subjectivity, which I have already posted my opinion on, as potentially to be considered a pathological state.

I'm saying that conscious representations are fundamentally selfless, not subjective, selfless.

How does objectivity differ form selflessness?
 
"I'm not discussing objectivity in relation to subjectivity, which I have already posted my opinion on, as potentially to be considered a pathological state."

Wow am I glad I missed out on that, a snake oil salesman wrote that. I would consider ethics as a requirement for assesment of pathology.
 
Nick227 said:
To me, to be objective about something you need a clear sense of "what you are" and that you are an independent system observing "something else."

Sure, it’s possible to say that in order to be objective one must create a subject (a clear sense of boundaries). But when we generally say to someone to be ‘more objective’, it actually means being ‘less subjective’.

We seem to have a hardwired sense for a kind of rudimentary objectivity (like reflexively jumping to the side when a car drives too close to us). There’s no symbolic reasoning involved in this. Symbolic reasoning comes after the initial observation, and which tend to lead to further more systematic observations, thus requiring more and more resources for abstract reasoning; which also means more resources to that of creating distinctions, and where the arising of a subject is among the fist to appear.
 
Sure, it’s possible to say that in order to be objective one must create a subject (a clear sense of boundaries). But when we generally say to someone to be ‘more objective’, it actually means being ‘less subjective’.

I agree.

We seem to have a hardwired sense for a kind of rudimentary objectivity (like reflexively jumping to the side when a car drives too close to us). There’s no symbolic reasoning involved in this. Symbolic reasoning comes after the initial observation, and which tend to lead to further more systematic observations, thus requiring more and more resources for abstract reasoning; which also means more resources to that of creating distinctions, and where the arising of a subject is among the fist to appear.

I mean, objectivity is for sure evident in defensive reactions mediated by the limbic system, no doubt about it. The sight of something resembling a snake spurs the individual into tangible existence, mobilising response possibilities. But as I see it this essentially reinforces my point. We have developed through the strict criteria of natural selection. We have learned to act as a focussed organism with a clear sense of personal boundary because this way is the most effective to stay alive. When thinking developed it seems to me inevitable that it could further reinforce this objective perspective, that objectivity would be pleasureable, rather than necessarily an effective tool for knowing deeper self or the universe.

That we can observe something relatively passively and without the need to act defensively, or perhaps even without envisioning selfhood, is quite an achievement. Our pontifications about the nature of the world can usually only take place when more basic needs have already been met, yet they rely on the same phenomenology that has been developed for us through natural selection, acting on different criteria.

Nick
 
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Nick227 said:
When thinking developed it seems to me inevitable that it could further reinforce this objective perspective, that objectivity would be pleasureable, rather than necessarily an effective tool for knowing deeper self or the universe.

I’m not sure what you mean with ”…for knowing deeper self or the universe.” It seems to be quite effective for the same reason it has kept us alive quite successfully: it’s plausible that how we perceive the universe is in fact rather accurate – at least it’s getting more accurate all the time.

I’m not sure how that can be a case of undermining.
 
I’m not sure what you mean with ”…for knowing deeper self or the universe.” It seems to be quite effective for the same reason it has kept us alive quite successfully: it’s plausible that how we perceive the universe is in fact rather accurate – at least it’s getting more accurate all the time.

If it is accurate then the desire is satisfied. Agreed? But the desire does not seem to me to be satisfied. People still want knowledge. I think that it is thus valid to consider if there are endemic issues here with objectivity, rather than it merely being a question of getting there one day.

It seems to me that there are 2 areas of examination here. Firstly, there is objectivity derived from what might be considered the earlier evolutionary route - the midbrain mediating defensive reactions and acquisitional behaviour. Secondly, the role of thinking and language in creating selfhood as a linguistic and notional construct.

The second is to me clearly orientated along the same lines as the first - language is object-orientated and makes constant use of the basic objective proposition - subject-object. However, thinking and language clearly have the possibility to extend the scope of investigation far more widely than mere sex and survival. We can for example pontificate on all sorts of philosophies.

Yet, in pontificating and assessing the relative merits of various philosophies and scientific propositions there are certain things that need to be borne in mind...

(i) our brains are acutely biased through evolution towards only objective evaluative strategies. Evolution has made us feel good about objectivity but this does not mean that objectivity can necessarily satisfy all needs.

(ii) desires are inevitably understood as goals. But philosophical goals, for example, may not be achievable through examining the world from a goal-orientated perspective. There may be a confusion occuring in the brain because of the way it has learned to interpret and articulate desires. Mentally translating a desire into an object-orientated strategy for acquisition could thus proclude the fulfilment of the desire in some cases.

(iii) thoughtless awareness experientially teaches the brain that (ii) above is likely so. Some desires may be fulfilled through object-orientated transactions. Others require a dropping of the whole subject-object viewpoint.

Nick
 
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Nick227 said:
If it is accurate then the desire is satisfied. Agreed? But the desire does not seem to me to be satisfied. People still want knowledge. I think that it is thus valid to consider if there are endemic issues here with objectivity, rather than it merely being a question of getting there one day.

The desire might not be satisfied ever. Precisely like a brand new Porsche might be seen as total fulfillment when you don’t have a car at all; even the first couple of days or weeks having the Porsche might constitute as such fulfillment. But when it is ten years old and rusting in the garage you might already have started to gaze at something newer and better (perhaps a Lamborghini); something that: “surely would keep you satisfied if you only could get it.” This might however be an infinite quest which always seems to betray some of us as time passes.

It is here where the variety of people’s psyche seems to play a crucial role in regards to “fulfillment”. For some the solution is trying to rid oneself from desire altogether (i.e. attachment leads to suffering). For others it is the quest that’s ultimately the satisfying element, thus seeking new adventures and goals might in and of itself be a kind of fulfilment in terms of finding new meanings all the time.

The building of the LHC seems to have evoked interesting reaction among a few physicists. Some of them saying that they wish it didn’t confirm the Higg’s boson, so that they could start working on totally new avenues (if the standard model would somehow turn out to be unsatisfactory). For them, that would be great, for others, not so much.


It seems to me that there are 2 areas of examination here. Firstly, there is objectivity derived from what might be considered the earlier evolutionary route - the midbrain mediating defensive reactions and acquisitional behaviour. Secondly, the role of thinking and language in creating selfhood as a linguistic and notional construct.

The second is to me clearly orientated along the same lines as the first - language is object-orientated and makes constant use of the basic objective proposition - subject-object. However, thinking and language clearly have the possibility to extend the scope of investigation far more widely than mere sex and survival. We can for example pontificate on all sorts of philosophies.

Yes, seems like a good way to put it.

Language and abstract reasoning can both solve some problems and create new ones – like going nuts when contemplating solipsism. :D …Probably because the same underlying mechanism for feelings and sensations play a role in thinking as they do with basic survival urges. Thus people who loose much of their abilities to sense emotions find it hard to behave rationally, which also is the case when emotions flood the thinking mechanism.

Being hardwired through natural selection – constantly looking out for something as a natural condition – might indeed make it almost impossible to be satisfied when those mechanisms also regulate higher brain functions (at least to a degree, if not fully).

Yet, in pontificating and assessing the relative merits of various philosophies and scientific propositions there are certain things that need to be borne in mind...

(i) our brains are acutely biased through evolution towards only objective evaluative strategies. Evolution has made us feel good about objectivity but this does not mean that objectivity can necessarily satisfy all needs.

(ii) desires are inevitably understood as goals. But philosophical goals, for example, may not be achievable through examining the world from a goal-orientated perspective. There may be a confusion occuring in the brain because of the way it has learned to interpret and articulate desires. Mentally translating a desire into an object-orientated strategy for acquisition could thus proclude the fulfilment of the desire in some cases.

(iii) thoughtless awareness experientially teaches the brain that (ii) above is likely so. Some desires may be fulfilled through object-orientated transactions. Others require a dropping of the whole subject-object viewpoint.

Yes, seems like it’s more a question of unsound expectations in regards to objectivity that undermining them. For sure, understanding the mechanism for feeling hungry does not directly satisfy me, only food does, momentarily. It would be silly to expect objectivity to fill my stomach in this regard.

Nevertheless, at least in theory, it could be possible to manipulate such mechanism, thus creating a situation where you never ‘feel’ hungry; you would only infer that you should be hungry. We don’t know how the situation is with other feelings of desire or urge. Could we perhaps just tweak the brain into only registering fulfillment signals? I don’t know. But if we adhere to physical explanations, then it seems that feelings of fulfillment are also physical, thus at least in theory subject to direct manipulation. This would of course be done trough objective investigation, albeit with some help via subjective guidance. I however doubt we will go down that route, at least in the immediate future, or even if we should.

It seems that some think dropping the subject-object viewpoint is a universal solution, I however doubt it. Precisely in the same way as I doubt objective knowledge would make my desire for food vanish. If your expectations are to high, disappointment is waiting around the corner.
 
Thus people who loose much of their abilities to sense emotions find it hard to behave rationally, which also is the case when emotions flood the thinking mechanism.

If I recall it was found that emotions are needed for decision-making. The rational mind is not much good at making decisions, presumably because there is no actual purpose for life and thus little for it to go on! With emotions, either experienced directly or influencing decision-making unconsciously, we can choose. Feelings give us meaning. Feelings grow us, like water grows a flower.


Yes, seems like it’s more a question of unsound expectations in regards to objectivity that undermining them. For sure, understanding the mechanism for feeling hungry does not directly satisfy me, only food does, momentarily. It would be silly to expect objectivity to fill my stomach in this regard.

Objectivity will help you identify food though, and help make sure you don't become food yourself for another organism whilst doing so.

It seems that some think dropping the subject-object viewpoint is a universal solution, I however doubt it. Precisely in the same way as I doubt objective knowledge would make my desire for food vanish. If your expectations are to high, disappointment is waiting around the corner.

There is still a force unaccounted for - identification. Feelings do not happen to anyone. Thoughts are not thought by anyone. It only appears so when identification takes place.

Nick
 
It seems to me indisputable that science is a useful thing for changing the shape of our world, making life easier and creating exciting TV. But can it actually tell us anything about the nature of reality? I would consider both materialism and evolution theory as pointing toward science being of limited value.

Considering materialism, it seems to me inevitable that if materialism is true then selfhood is simply a process. If selfhood is merely a process then there is no actual subject (as in subject-object) and so no actual objectivity. Objectivity collapses into simply a behaviour, and not something which can be used to make meaningful statements about how reality is. This has to seriously undermine the value of science.

Considering evolution, if evolution theory is correct, then human phenomenology developed through natural selection. This means that the world appears the way it does because this way helps the organism survive and procreate. As tendencies towards philosophy or pontificating about the nature of reality are unlikely to be evolutionarily favoured, I think it would be hard to state that this "eat and ****" world that appears to us is likely to reveal what it actually is.

Thus I think it is fair to say that if materialism and evolution theory are true then the value of science must be undermined.

Nick
Are you looking for some nebulous mystical ecstasy here? A better longer life isn't good enough for you? I'll take chocolate and sex over your nebulous and mystical any day.
 
Am I the only one who doesn't quite get what "objectivity" we are talking about? For me, objectivity is being able to make an observation and everyone else being able to validate the observation. What's evolution got to do with it? Our ability to make observations has evolved, aye, but given that we don't all live in a computer simulation of some advanced alien civilisation or that everything I experience is a fabrication of my mind (solipsism anyone?), I don't quite see the point. ._.

Nick227 said:
If I recall it was found that emotions are needed for decision-making. The rational mind is not much good at making decisions, presumably because there is no actual purpose for life and thus little for it to go on! With emotions, either experienced directly or influencing decision-making unconsciously, we can choose. Feelings give us meaning. Feelings grow us, like water grows a flower.
They aren't needed per se. They're just helpful when you don't want to be a sociopath. People who lost their ability to feel emotions can still make decisions, but it's hard for them in a society were emotions are a prerequisite.
 
Am I the only one who doesn't quite get what "objectivity" we are talking about? For me, objectivity is being able to make an observation and everyone else being able to validate the observation. What's evolution got to do with it? Our ability to make observations has evolved, aye, but given that we don't all live in a computer simulation of some advanced alien civilisation or that everything I experience is a fabrication of my mind (solipsism anyone?), I don't quite see the point. ._.

Well, I assume you haven't read the thread or otherwise have not understood what it's on about, so we could go to basics....Give me hard, objective evidence for the proposition "I."

"I" exists only at the level of the functioning organism embedded in it's environment. It is the result of thinking processes which tend to create the sense of there being some centre to which they constantly refer. When you examine phenomena from a reductionist perspective, immediately objectivity is under some degree of threat, because objectivity requires there is a clear sense of borders in what is essentially a monist universe. This sense of boundary is created by neurological processes. It is not existing aside of this.

Nick
 
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Nick227 said:
Give me hard, objective evidence for the proposition "I."

In a sense you have already provided some evidence for it in the following quote of yours:

Nick said:
"I" exists only at the level of the functioning organism embedded in it's environment. It is the result of thinking processes which tend to create the sense of there being some centre to which they constantly refer. When you examine phenomena from a reductionist perspective, immediately objectivity is under some degree of threat, because objectivity requires there is a clear sense of borders in what is essentially a monist universe. This sense of boundary is created by neurological processes. It is not existing aside of this.

That is: it is probably found in distinguishable neurological processes in a given environment.

When we reduce the perspective enough, we’re ultimately left with simply being. But that seems to me to be trivially true. I’m not sure how much knowledge can be derived from that; knowledge seems to require a perspective; and a perspective requires at least some kind of distinction.

What you appear to be implying is that when “a system” manages to rid “itself” from subject-object distinction, “its” desires could be fulfilled. But there is no fulfilment there, there is only the lack of desire, using the term fulfilment is meaningless in such a context.

Likewise: Objectivity only exists in a setting where there are distinctions to be made, thus the method of objective observation should be valued accordingly
 
"It is the result of thinking processes which tend to create the sense of there being some centre to which they constantly refer. When you examine phenomena from a reductionist perspective, immediately objectivity is under some degree of threat, because objectivity requires there is a clear sense of borders in what is essentially a monist universe."

I see Nick227 is still just asserting that a certain POV is the truth and that others are false.

You do not need to have seperate objects for objectivity to exist. Objectivity is a set of statements that apply to the behavior of reality in the abcense of a single viewer, they are events that happen in the set of reality that is not particular to the individual.

So obviously we can't know if medication controls high blood pressure because the blood pressure is part of a monist organism in a monist enviroment.
 
In a sense you have already provided some evidence for it in the following quote of yours:



That is: it is probably found in distinguishable neurological processes in a given environment.

I would more say that distinguishable neurological processes serve to create the sense of "I." It's not that there is an "I" process, I think.

When we reduce the perspective enough, we’re ultimately left with simply being. But that seems to me to be trivially true. I’m not sure how much knowledge can be derived from that; knowledge seems to require a perspective; and a perspective requires at least some kind of distinction.

What you appear to be implying is that when “a system” manages to rid “itself” from subject-object distinction, “its” desires could be fulfilled. But there is no fulfilment there, there is only the lack of desire, using the term fulfilment is meaningless in such a context.

Likewise: Objectivity only exists in a setting where there are distinctions to be made, thus the method of objective observation should be valued accordingly

I would rather say that there is a process which causes the organism to act as though there is an "I" and that this process might be termed "identification." Thinking only leads to action when this process is present. This process appears to be mediated unconsciously and thus it usually seems axiomatic that there exists an "I" that is "having the thoughts."

Thus it is not quite that "“a system” manages to rid “itself” from subject-object distinction", but more that identification will continue until that which drives identification in each specific situation is made conscious. As we become more fully aware of what drives us to choose certain thoughts to act upon, so the sense of "I" will progressively diminish and with it the notion of free will.

Nick
 
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Nick227 said:
I would more say that distinguishable neurological processes serve to create the sense of "I." It's not that there is an "I" process, I think.

I would rather say that there is a process which causes the organism to act as though there is an "I" and that this process might be termed "identification.” Thinking only leads to action when this process is present.

And so we return to the pragmatic question: what’s the difference between the “sense of I” and there being an “I process” (besides it resembling a kind of word play)? Sure, there is identification too, but ultimately thoughts are simply happening. Some we act upon, for most we do not.

This process appears to be mediated unconsciously and thus it usually seems axiomatic that there exists an "I" that is "having the thoughts."

This has been trivially true for a long time. There’s no “I” when downscaling to a sufficiently detailed level. It’s not exactly earth shattering news; it’s simply a matter of following an analytic path where it leads.

Thus it is not quite that "“a system” manages to rid “itself” from subject-object distinction", but more that identification will continue until that which drives identification in each specific situation is made conscious.

Ok, Thanks for the clarification. So, when identification is made conscious… what then? What knowledge have we learned about the world or ourselves? Why not jump the extra steps and simply realize that identification is simply a process like any other?

As we become more fully aware of what drives us to choose certain thoughts to act upon, so the sense of "I" will progressively diminish and with it the notion of free will.

I would say that ultimate free will is simply a dead end to begin with.

There’s an interesting take on free will from Rodolfo Llinás here. If you’re interested you can download the transcript and read it. It’s very interesting. Here’s a snip:
Rodolfo Llinás & Roger Bingham said:
…So I said, oh my god, I can’t tell the difference between the activity from the outside and what I consider to be a voluntary movement. If I know that it is going to happen, then I think I did it, because I now understand this free will stuff and this volition stuff. Volition is what’s happening somewhere else in the brain, I know about and therefore I decide that I did it. It happens in science as well. You actually take possession of something that doesn’t belong to you…
 

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