Three possibilities come to mind:
Is there an evolutionary purpose?
Does it arise as a consequence of our mental activities, a sort of side effect of our thinking?
Is it given a priori (something we have to think in order to think at all)?
EDIT: Thanks for all the responses! Just one thing I saw come up a few times I’d like to address: a lot of people are asking ‘Why assume this?’ The answer is: it’s purely rhetorical! That said, I’m happy with a well thought-out ‘I dispute the premiss’ answer.
If you choose to believe so, like I said I don’t really care. Is a quantum computer conscious? I think it’s a bit irrelevant whether or not they exist. I will concede they do for the sake of discussion.
Yeah, and as I said, Penrose was wrong, not because the measurement problem isn’t the cause for consciousness, but that there is no measurement problem nor a “hard problem.” Penrose plays on the same logical fallacies I pointed out to come to believe there are two problems where none actually exist and then, because both problems originate from the same logical fallacies. He then notices they are similar and thinks “solving” one is necessary for “solving” the other, when neither problems actually existed in the first place.
You’d need to define what you mean more specifically about “consciousness” and “quantum process.” We don’t remember things that occur when we’re under anesthesia, so are we saying memory is consciousness?
Sure, it’s not simple, because the notion of “consciousness” as used in philosophy is a very vague and slippery word with hundreds of different meanings depending on the context, and this makes it seem “mysterious” as its meaning is slippery and can change from context to context, making it difficult to pin down what is even being talked about.
Yet, if you pin it down, if you are actually specific about what you mean, then you don’t run into any confusion. The “hard problem of consciousness” is not even a “problem” as a “problem” implies you want to solve it, and most philosophers who advocate for it like David Chalmers, well, advocate for it. They spend their whole career arguing in favor of its existence and then using it as a basis for their own dualistic philosophy. It is thus a hard axiom of consciousness and not a hard problem. I simply disagree with the axioms.
Penrose is an odd case because he accepts the axioms and then carries that same thinking into QM where the same contradiction re-emerges but actually thinks it is somehow solvable. What is a “measurement” if not an “observation,” and what is an “observation” if not an “experience”? The same “measurement problem” is just a reflection of the very same “hard problem” about the supposed “phenomenality” of experience and the explanatory gap between what we actually experience and what supposedly exists beyond it.
Why should I believe there is a physical collapse? This requires you to, again, posit that there physically exists something that lies beyond all possibilities of us ever observing it (paralleling Kant’s “noumenon”) which suddenly transforms itself into something we can actually observe the moment we try to look at it (paralleling Kant’s “phenomenon”). This clearly introduces an explanatory gap as to how this process occurs, which is the basis of the measurement problem in the first place.
There is no reason to posit a physical “collapse” or even that there exists at all a realm of waves floating about in Hilbert space. These are unnecessary metaphysical assumptions that are purely philosophical and contribute nothing but confusion to an understanding of the mathematics of the theory. Again, just like Chalmers’ so-called “hard problem,” Penrose is inventing a problem to solve which we have no reason to believe is even a problem in the first place: nothing about quantum theory demands that you believe particles really turn into invisible waves in Hilbert space when you aren’t looking at them and suddenly turn back into visible particles in spacetime when you do look at them.
That’s entirely metaphysical and arbitrary to believe in.
There is only an “observer effect” if you believe the cat literally did turn into a wave and you perturbed that wave by looking at it and caused it to “collapse” like a house of cards. What did the cat see in its perspective? How did it feel for the cat to turn into a wave? The whole point of Schrodinger’s cat thought experiment was that Schrodinger was trying to argue against believing particles really turn into waves because then you’d have to believe unreasonable things like cats turning into waves.
All of this is entirely metaphysical, there is no observations that can confirm this interpretation. You can only justify the claim that cats literally turn into waves when you don’t look at them and there is a physical collapse of that wave when you do look at them on purely philosophical grounds. It is not demanded by the theory at all. You choose to believe it purely on philosophical grounds which then leads you to think there is some “problem” with the theory that needs to be “solved,” but it is purely metaphysical.
There is no actual contradiction between theory and evidence/observation, only contradiction between people’s metaphysical assumptions that they refuse to question for some reason and what they a priori think the theory should be, rather than just rethinking their assumptions.
I’d hardly consider what Penrose is doing to be “science” at all. All these physical “theories of consciousness” that purport not to just be explaining intelligence or self-awareness or things like that, but more specifically claim to be solving Chalmers’ hard axiom of consciousness (that humans possess some immaterial invisible substance that is somehow attached to the brain but is not the brain itself), are all pseudoscience, because they are beginning with an unreasonable axiom which we have no scientific reason at all to take seriously and then trying to use science to “solve” it.
It is no different then claiming to use science to try and answer the question as to why humans have souls. Any “scientific” approach you use to try and answer that question is inherently pseudoscience because the axiomatic premise itself is flawed: it would be trying to solve a problem it never established is even a problem to be solved in the first place.
I agree with some of what you’re saying, but can you explain (in simple terms please) how the hard problem doesn’t exist? I’m not quite following. The subjective experience of consciousness is directly observable, and definitely real, no?
(I don’t think adding some metaphysical element does much of anything, and Penrose still doesn’t really explain it, just provides a potential mechanism for it in the brain. It’s still a real “thing”, unexplained by current physics though.)
Also, to your other point, my I believe everything is just an evolving wave function. All waves all the time, and we only perceive a slice of it. (Which has something to do with consciousness, but nobody really knows exactly how). The Copenhagen interpretation is just how the many worlds universe appears to behave to a conscious observer.
Experience is definitely real, but there is no such thing as “subjective experience.” It is not logically possible to say there is “subjective experience” without inherently entailing that there is some sort of “objective experience,” in the same way that saying something is “inside of” something makes no sense unless there is an “outside of” it. Without implicitly entailing some sort of “objective experience” then the qualifier “subjective” would become meaningless.
If you associate “experience” with “minds,” then you’d be implying there is some sort of objective mind, i.e. a cosmic consciousness of some sorts. Which, you can believe that, but at that point you’ve just embraced objective idealism. The very usage of the term “subjective experience” that is supposedly inherently irreducible to non-minds inherently entails objective idealism, there is no way out of it once you’ve accepted that premise.
The conflation between experience with “subjectivity” is largely done because we all experience the world in a way unique to us, so we conclude experience is “subjective.” But a lot of things can be experienced differently between different observers. Two observers, for example, can measure the same object to be different velocities, not because velocity is subjective, but because they occupy different frames of reference. In other words, the notion that something being unique to us proves it is “subjective” is a non sequitur, there can be other reasons for it to be unique to us, which is just that nature is context-dependent.
Reality itself depends upon where you are standing in it, how you are looking at it, everything in your surroundings, etc, how everything relates to everything else from a particular reference frame. So, naturally, two observers occupying different contexts will perceive the world differently, not because their perception is “subjective,” but in spite of it. We experience the world as it exists independent of our observation of it, but not independent of the context of our observation. Experience itself is not subjective, although what we take experience to be might be subjective.
We can misinterpret things for example, we can come to falsely believe we experienced some particular thing and later it turns out we actually perceived something else, and thus were mistaken in our initial interpretation which we later replaced with a new interpretation. However, at no point did it become false that there was experience. Reality can never be true or false, it always just is what it is. The notion that there is some sort of “explanatory gap” between what humans experience and some sort of cosmic experience is just an invented problem. There is no gap because what we experience is indeed reality independent of conscious observers being there to interpret it, but absolutely dependent upon the context under which it is observed.
Again, I’d recommend reading Jocelyn Benoist’s Toward a Contextual Realism. All this is explained in detail and any possible rebuttal you’re thinking of has already been addressed. People are often afraid of treating experience as real because they operate on this Kantian “phenomenal-noumenal” paradigm (inherently implied by the usage of “subjective experience”) and then think if they admit that this unobservable “noumenon” is a meaningless construct then they have to default to only accepting the “phenomenon,” i.e. that there’s only “subjective experience” and we’re all “trapped in our minds” so to speak. But the whole point of contextual realism is to point out this fear is unfounded because both the phenomenal and noumenal categories are problematic and both have to be discarded: experience is not “phenomenal” as a “phenomenal” means “appearance of reality” but it is not the appearance of reality but is reality.
You only enter into subjectivity, again, when you take reality to be something, when you begin assigning labels to it, when you begin to invent abstract categories and names to try and categorize what you are experiencing. (Although the overwhelming majority of abstract categories you use were not created by you but are social constructs, part of what Wittgenstein called the “language game.”)
We don’t need more metaphysical elements, we need less. We need to stop presuming things that have no reason to be presumed, then presuming other things to fix contradictions created by those false presumptions. We need to discard those bad assumptions that led to the contradiction in the first place (discard then phenomenal-noumenal distinction entirely, not just one or the other).
This is basically the Many Worlds Interpretation. I don’t really buy it because we can’t observe wave functions, so if the entire universe is made of wave functions… how does that explain what we observe? You end up with an explanatory gap between what we observe and the mathematical description.
The whole point of science is to explain the reality which we observe, which is synonymous with experience, which again experience just is reality. That’s what science is supposed to do: explain experiential reality, so we have to tie it back to experience, what Bell called “local beables,” things we can actually point to identify in our observations.
The biggest issue with MWI is that there is simply no way to tie it back to what we actually observe because it contains nothing observable. There is an explanatory gap between the world of waves in Hilbert space and what we actually observe in reality.
What you’ve basically done is just wrapped up the difficult question of how the invisible world of waves in Hilbert space converts itself to the visible world of particles in spacetime by just saying “oh it has something to do with our consciousness.” I mean, sure, if you find that to be satisfactory, I personally don’t.
What?
We literally and scientifically know that it does…
I just want to thank you for typing that ahead of all that other shit you pulled out of your ass.
No one’s reading it anyways, but at least they won’t feel bad for skipping it
No, we don’t know the brain is making use of any quantum phenomena. At best if there is any quantum phenomena in the brain it would just contribute noise. The idea that interference phenomena is actually made use of in the brain for computation is just not backed by anything.