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    the human corpus
    In response to the pure mind enthusiests, i must take a moment and stick up for my meat. i ask that you please pardon my nostalgia:

    my friends, the human body isn't going anywhere. those nearly drug-induced states that flood your person on ocassion, those are compliments of the complex interaction between body and mind, and i would like to thank my meat for being a conduit for the bio-chemical equations that make these moments possible.



    ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^THANK YOU ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

    Wed, Jun 20, 2007  Permanent link

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    alborz     Wed, Jun 20, 2007  Permanent link
    I propose this: all there is is meat. What we call "mind" is just a complex byproduct, or simpler still, an incarnation of a complex system of meat. Of matter. Of circuit boards. Of molecules and atoms. Of the evolution of matter.

    Is the question simply sintactical (as some of our friends like to say)? I don't think so. I think the only way to believe in mind outside meat (i.e. "matter") is to believe in G(g)od(s).

    So: I too am a fan of meat.
    folkert     Wed, Jun 20, 2007  Permanent link
    Long live meat! Al, I know you are accusing me of syntactisism, but I am in the meat court also, as you could have seen in my most recent post. And/but Megan, what about the meat being like a kind of "womb" for mind? It can move on, perhaps. I liked this quote by Cliff Pickover:

    If we believe that consciousness is the result of patterns of neurons in the brain, our thoughts, emotions, and memories could be replicated in moving assemblies of Tinkertoys. The Tinkertoy minds would have to be very big to represent the complexity of our minds, but it nevertheless could be done, in the same way people have made computers out of 10,000 Tinkertoys. In principle, our minds could be hypostatized in patterns of twigs, in the movements of leaves, or in the flocking of birds. The philosopher and mathematician Gottfried Leibniz liked to imagine a machine capable of conscious experiences and perceptions. He said that even if this machine were as big as a mill and we could explore inside, we would find "nothing but pieces which push one against the other and never anything to account for a perception."

    If our thoughts and consciousness do not depend on the actual substances in our brains but rather on the structures, patterns, and relationships between parts, then Tinkertoy minds could think. If you could make a copy of your brain with the same structure but using different materials, the copy would think it was you. This seemingly materialistic approach to mind does not diminish the hope of an afterlife, of transcendence, of communion with entities from parallel universes, or even of God. Even Tinkertoy minds can dream, seek salvation and bliss—and pray.

     
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