Sep 23, 2016 10:26 AM
Why Panpsychism Is Probably Wrong
http://www.theatlantic.com/science/archi...ng/500774/
EXCERPT: [...] Panpsychism’s popularity stems from the fact that it promises to solve two deep problems simultaneously. The first is the famous ‘hard problem’ of consciousness. How does the brain produce conscious experience? How can neurons firing give rise to experiences of color, sound, taste, pain and so on? In principle, scientists could map my brain processes in complete detail but, it seems, they could never detect my experiences themselves—the way colors look, pain feels and so on: the phenomenal properties of the brain states involved. Somehow, it seems, brain processes acquire a subjective aspect, which is invisible to science. How can we possibly explain this?
The second problem concerns an apparent gap in our scientific picture of the world. Physics aims to describe the fundamental constituents of the Universe—the basic subatomic particles from which everything is made, together with the laws that govern them. Yet physics seems to leave out something very important from its picture of the basic particles. It tells us, for example, that an electron has a certain mass, charge and spin. But this is a description of how an electron is disposed to behave: to have mass is to resist acceleration, to have charge is to respond in a certain way to electromagnetic fields, and so on. Physics doesn’t say what an electron, or any other basic particle, is like in itself, intrinsically. And, arguably, it never could, since its conceptual resources—mathematical concepts, together with the concepts of causation and spatiotemporal position—are suitable only for describing structures and processes, not intrinsic qualities. Yet it is plausible to think that particles can’t just be collections of dispositions; they must have some intrinsic categorical properties that give rise to their dispositions....
The Civic Drama of Socrates Trial
https://aeon.co/essays/the-civic-drama-o...ates-trial
EXCERPTS: [...] There is no dispute about the basic facts of the trial of Socrates. It is less obvious why Athenians found Socrates guilty, and what it might mean today. People who believe in both democracy and the rule of law ought to be very interested in this trial. If the takeaway is either that democracy, as direct self-government by the people, is fatally prone to repress dissent, or that those who dissent against democracy must be regarded as oligarchic traitors, then we are left with a grim choice between democracy and intellectual freedom.
But that is the wrong way to view Socrates’ trial. Rather, the question it answers concerns civic obligation and commitment. [...] Socrates’ defence speech was an act of profound civic courage, the same sort of courage that led Athenian soldiers to die in defence of their country. It was an act of civic respect that recognised the jurors as adults who might benefit from a logical argument. And, for all its seeming intellectual arrogance, it was an act of civic solidarity – an assertion that Socrates the philosopher was also Socrates the Athenian citizen who owed an account of his actions to his fellow citizens. Far from a simple drama pitting democracy against intellectual freedom, the trial of Socrates is a deep drama of civic engagement, tragic in its outcome, but at the same time revealing that democracy makes space for acts of profound heroism. Today, in the 21st century, free speech is deeply entangled with issues of personal and group identity. In our moment, there is real value in reflecting on the centrality of civic duty in the trial of Socrates, a foundational moment in the history of free thought and democratic action....
http://www.theatlantic.com/science/archi...ng/500774/
EXCERPT: [...] Panpsychism’s popularity stems from the fact that it promises to solve two deep problems simultaneously. The first is the famous ‘hard problem’ of consciousness. How does the brain produce conscious experience? How can neurons firing give rise to experiences of color, sound, taste, pain and so on? In principle, scientists could map my brain processes in complete detail but, it seems, they could never detect my experiences themselves—the way colors look, pain feels and so on: the phenomenal properties of the brain states involved. Somehow, it seems, brain processes acquire a subjective aspect, which is invisible to science. How can we possibly explain this?
The second problem concerns an apparent gap in our scientific picture of the world. Physics aims to describe the fundamental constituents of the Universe—the basic subatomic particles from which everything is made, together with the laws that govern them. Yet physics seems to leave out something very important from its picture of the basic particles. It tells us, for example, that an electron has a certain mass, charge and spin. But this is a description of how an electron is disposed to behave: to have mass is to resist acceleration, to have charge is to respond in a certain way to electromagnetic fields, and so on. Physics doesn’t say what an electron, or any other basic particle, is like in itself, intrinsically. And, arguably, it never could, since its conceptual resources—mathematical concepts, together with the concepts of causation and spatiotemporal position—are suitable only for describing structures and processes, not intrinsic qualities. Yet it is plausible to think that particles can’t just be collections of dispositions; they must have some intrinsic categorical properties that give rise to their dispositions....
The Civic Drama of Socrates Trial
https://aeon.co/essays/the-civic-drama-o...ates-trial
EXCERPTS: [...] There is no dispute about the basic facts of the trial of Socrates. It is less obvious why Athenians found Socrates guilty, and what it might mean today. People who believe in both democracy and the rule of law ought to be very interested in this trial. If the takeaway is either that democracy, as direct self-government by the people, is fatally prone to repress dissent, or that those who dissent against democracy must be regarded as oligarchic traitors, then we are left with a grim choice between democracy and intellectual freedom.
But that is the wrong way to view Socrates’ trial. Rather, the question it answers concerns civic obligation and commitment. [...] Socrates’ defence speech was an act of profound civic courage, the same sort of courage that led Athenian soldiers to die in defence of their country. It was an act of civic respect that recognised the jurors as adults who might benefit from a logical argument. And, for all its seeming intellectual arrogance, it was an act of civic solidarity – an assertion that Socrates the philosopher was also Socrates the Athenian citizen who owed an account of his actions to his fellow citizens. Far from a simple drama pitting democracy against intellectual freedom, the trial of Socrates is a deep drama of civic engagement, tragic in its outcome, but at the same time revealing that democracy makes space for acts of profound heroism. Today, in the 21st century, free speech is deeply entangled with issues of personal and group identity. In our moment, there is real value in reflecting on the centrality of civic duty in the trial of Socrates, a foundational moment in the history of free thought and democratic action....
