The Problem with the "Hard Problem"
Edward Feser examines the "hard problem of consciousness," highlighting challenges in explaining qualia. He critiques materialism and dualism, arguing they fail to integrate mind and body effectively.
Read original articleEdward Feser discusses the "hard problem of consciousness," a term coined by David Chalmers to describe the challenge of explaining qualia—our subjective experiences of perception. Feser references Lawrence Kuhn's recent article, which surveys contemporary debates on consciousness and includes Feser's own contributions. The hard problem highlights a metaphysical gap between physical facts, such as brain activity, and conscious experiences. Chalmers' "zombie argument" suggests that it is conceivable to have a physically identical world without qualia, implying that qualia exist beyond physical facts. Similarly, Frank Jackson's "knowledge argument" illustrates that knowing all physical facts about color perception does not equate to experiencing color itself. These arguments challenge materialism, which posits that only physical facts exist, and suggest that consciousness cannot be fully explained by neuroscience. Feser argues that the hard problem is a pseudo-problem arising from modern philosophical assumptions about mind and matter, which differ from those of ancient and medieval thinkers. He critiques the reductionist view of matter and the indirect realist theory of perception, which separates conscious experience from the physical world. Feser concludes that the hard problem reveals the limitations of materialism and dualism in explaining the integration of mind and body.
- The "hard problem of consciousness" focuses on the challenge of explaining subjective experiences known as qualia.
- Arguments like Chalmers' "zombie argument" and Jackson's "knowledge argument" question the sufficiency of materialism in explaining consciousness.
- Feser views the hard problem as a pseudo-problem rooted in modern philosophical assumptions about mind and matter.
- The reductionist view of matter and indirect realism complicate the relationship between consciousness and the physical world.
- Feser argues that both materialism and dualism struggle to adequately explain the integration of mind and body.
Related
A landscape of consciousness: Toward a taxonomy of explanations and implications
The article presents a taxonomy of consciousness theories, ranging from physicalist to non-physicalist perspectives. Various theories like Materialism, Quantum Theories, and Dualisms are discussed, exploring implications for AI and immortality.
The Mystery of Consciousness Is Deeper Than We Thought
The article delves into the deep mystery of consciousness, distinguishing between "easy" and "hard" problems. It explores philosophical debates, pain-pleasure inverts, and challenges fundamental assumptions, suggesting radical shifts for understanding.
Self-Awareness Might Not Have Evolved to Benefit the Self After All
A scoping review reveals disagreements in consciousness research with 20+ theories. Intuition shapes beliefs like mind-body dualism, impacting societal concepts. Subjective awareness aids social connections despite misconceptions.
Was Penrose right? New evidence for quantum effects in the brain [video]
The YouTube episode discusses Roger Penrose's theory linking consciousness to quantum processes, supported by a study on quantum behavior, while addressing Gödel's theorems and criticisms of quantum computation's relevance to consciousness.
The Nature of Consciousness
Christof Koch's book "Then I Am Myself the World" examines consciousness, emphasizing the posterior hot zone's role in self-awareness and sensory experiences, while cautioning about AI's potential for consciousness.
Both of those appear to be taken as axiomatic. Might the whole debate be summed up as “we decided to go looking for magic and decided that it’s magic and thus can’t be found”?
Is it not possible that our experiences, our recognition of color, our smell of moth balls, our hearing of clarinets are, in fact, just aggregate functions of those parts that make us up?
Am I missing some greater argument here? Is this just humanity’s need to feel special on navel-gazing display, or is there a stronger crux here lost in the haze of the article?
That materialistic, mechanical, “mathematically reductionist” brains might produce the particular qualia isn’t a hard problem. We alter the brain and the qualia of experience are altered: it is unavoidable that the brain is involved in generating the experience.
The actually hard problem is how (or whether) chemistry can generate awareness, into/onto which the qualia of experience arise.
> It is possible at least in principle, he says, for there to be a world physically identical to our own down to the last particle, but where there are none of the qualia of conscious experience.
No. I don't consider this possible even in principle. Imaginable, yes, possible? No.
One example is enough to dispose of any contradiction, so here's one: in this contrafactual world, a person says "I feel the sun warming my skin". Since qualia do not exist in the contrafactual, in that world, the person is a liar. In this world, he is not. That is a difference: QED.
Ah, but you may say: this is not a physical difference. No, perhaps not. But it most rapidly results in one. Liars and honest men are not the same. Especially when they lie about having any and every experience of existence. This is a difference which must perforce produce change: it beggars the imagination to picture such a world careening forwards identical to our own.
This is not physics. It is fantasy.
There are various intelligible rejections of the hard problem; Anil Seth's "Beast Machines", Colin McGinn's "Mysternianism", and Giulio Tononi's "Integrated Information Theory", all come to mind. None are completely satisfying or widely held, all are try to strike a balance between the problems of effective materialism and the more woo-woo frames of idealism and panpsychism (or, commonly, go hard to one end of the scale).
None, not a single one, not from the people who think a billet of 304 stainless steel has feelings or the ones who think the human mind isn't meaningfully differentiated from that billet in its cold unfeeling nature, tries to so fully reject our materialist knowledge of the physical world and regress into this literally medieval understanding.
The author may be experiencing an unbalancing of the humours.
Related
A landscape of consciousness: Toward a taxonomy of explanations and implications
The article presents a taxonomy of consciousness theories, ranging from physicalist to non-physicalist perspectives. Various theories like Materialism, Quantum Theories, and Dualisms are discussed, exploring implications for AI and immortality.
The Mystery of Consciousness Is Deeper Than We Thought
The article delves into the deep mystery of consciousness, distinguishing between "easy" and "hard" problems. It explores philosophical debates, pain-pleasure inverts, and challenges fundamental assumptions, suggesting radical shifts for understanding.
Self-Awareness Might Not Have Evolved to Benefit the Self After All
A scoping review reveals disagreements in consciousness research with 20+ theories. Intuition shapes beliefs like mind-body dualism, impacting societal concepts. Subjective awareness aids social connections despite misconceptions.
Was Penrose right? New evidence for quantum effects in the brain [video]
The YouTube episode discusses Roger Penrose's theory linking consciousness to quantum processes, supported by a study on quantum behavior, while addressing Gödel's theorems and criticisms of quantum computation's relevance to consciousness.
The Nature of Consciousness
Christof Koch's book "Then I Am Myself the World" examines consciousness, emphasizing the posterior hot zone's role in self-awareness and sensory experiences, while cautioning about AI's potential for consciousness.