This document discusses different viewpoints on the relationship between consciousness and computation. It presents four different viewpoints labeled α, β, γ, and δ. The author believes they are closest to viewpoint δ, which asserts that consciousness arises from physical objects like brains and that the effects of consciousness cannot be fully simulated by a computer. The author will later argue that present-day physics may allow for physical actions that cannot be computationally simulated and that a new understanding of physics may be needed to account for phenomena between the quantum and classical scales.
This document discusses different viewpoints on the relationship between consciousness and computation. It presents four different viewpoints labeled α, β, γ, and δ. The author believes they are closest to viewpoint δ, which asserts that consciousness arises from physical objects like brains and that the effects of consciousness cannot be fully simulated by a computer. The author will later argue that present-day physics may allow for physical actions that cannot be computationally simulated and that a new understanding of physics may be needed to account for phenomena between the quantum and classical scales.
This document discusses different viewpoints on the relationship between consciousness and computation. It presents four different viewpoints labeled α, β, γ, and δ. The author believes they are closest to viewpoint δ, which asserts that consciousness arises from physical objects like brains and that the effects of consciousness cannot be fully simulated by a computer. The author will later argue that present-day physics may allow for physical actions that cannot be computationally simulated and that a new understanding of physics may be needed to account for phenomena between the quantum and classical scales.
This document discusses different viewpoints on the relationship between consciousness and computation. It presents four different viewpoints labeled α, β, γ, and δ. The author believes they are closest to viewpoint δ, which asserts that consciousness arises from physical objects like brains and that the effects of consciousness cannot be fully simulated by a computer. The author will later argue that present-day physics may allow for physical actions that cannot be computationally simulated and that a new understanding of physics may be needed to account for phenomena between the quantum and classical scales.
interrogation. Indeed, 'II is much more of an operational viewpoint than is f!J
and it is more like .91 than f!J in this particular respect. What about f!J then? I think that it is perhaps the viewpoint that many would regard as 'scientific common sense'. lt is sometimes referred to as weak (or soft) AI. Like .9/, it affirms a view that all the physical objects of this world must behave according to a science that, in principle, allows that they can be computationally simulated. On the other hand, it strongly denies the operational claim that a thing that behaves externally as a conscious being must necessarily be conscious itself. As the philosopher John Searle has stressed, 7 a computational simulation of a physical process is a very different thing from the actual process itself. (A computer simulation of a hurricane, for example, is certainly no hurricane!) On view f!8, the presence or absence of consciousness would depend very much upon what actual physical object is 'doing the thinking', and upon what particular physical actions that object is performing. It would be a secondary matter to consider the particular computations that might happen to be involved in these actions. Thus, the action of a biological brain might evoke consciousness, whilst its accurate electronic simulation might well not. It is not necessary, in viewpoint f!J, for this distinction to be between biology and physics. But the actual material constitution of the object in question (say, a brain), and not just its computational action, is regarded as all-important. The viewpoint 'II is the one which I believe myself to be closest to the truth. lt is more of an operational viewpoint than f!J since it asserts that there are external manifestations of conscious objects (say, brains) that differ from the external manifestations of a computer: the outward effects of consciousness cannot be properly simulated computationally. I shall be giving my reasons for this belief in due course. Since 'II, like f!J, goes along with the physicalist standpoint that minds arise as manifestations of the behaviour of certain physical objects (brains-although not necessarily only brains), it follows that an implication of 'II is that not all physical action can be properly simulated computationally. Does present-day physics allow for the possibility of an action that is in principle impossible to simulate on a computer? The answer is not completely clear to me, if we are asking for a mathematically rigorous statement. Rather less is known than one would like, in the way of precise mathematical theorems, on this issue.8 However, my own strong opinion is that such non-computational action would have to be found in an area of physics that lies outside the presently known physical laws. Later on in this book, I shall reiterate some of the powerful reasons, coming from within physics itself, for believing that a new understanding is indeed needed, in an area that lies intermediate between the 'small-scale' level, where quantum laws hold sway, and the 'everyday' level of classical physics. However, it is not by any means universally accepted, among present-day physicists, that such a new physical theory is required.