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0 pointsskissane7y ago0 comments

> You poke someone in the brain (or drop some chemicals in there), their behavior changes.

An idealist can say: Physical objects, events, and processes, and the correlations between them, are all patterns in the experiences of minds. "Brain" is a pattern in the experiences of minds. "Poke someone in the brain" or "drop some chemicals in there" are also patterns in the experiences of minds, and so likewise is "their behaviour changes". The fact that the former is regularly correlated with the later is a yet further pattern in the experiences of minds. There is nothing here that cannot be explained by idealism.

> This is a pretty good reason for considering the brain to be the generator of our minds

A materialist explains these observations in terms of brains generating minds, whereas an idealist can explain them in terms of minds generating brains. Since both can explain the evidence in terms of their own theories, it is unclear how this could be a reason to prefer one theory to the other.

> In fact I'm not a thoroughgoing materialist

I'd be interested to know what your position is.

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westoncb7y ago

> Physical objects, events, and processes, and the correlations between them, are all patterns in the experiences of minds

But there is no evidence of such minds, right? We have no ideas about where or what they are, or actually anything anything at all about them?

> whereas an idealist can explain them in terms of minds generating brains

But the difference is that causality is moving in a particular direction in the example I gave about brains being poked or having chemicals added to them, where the mind is affected by such actions. However, it has never been demonstrated in the opposite direction: there is an absence of a brain somewhere, then a mind does something, then a brain manifests. If the causality there were actually bi-directional, then that sort of thing would be observed too.

Now I know that when you say 'mind' you are referring to something else, and I partly just give the above answer to show how misleading it is to use the same term for what you're talking about (which I assume is more like the 'mind' of a monistic panpsychism).

I can grant your assertion that there is a mind-like something underlying everything, it's the substrate through which all matter appears (including brains), and actually believe something a little like that myself—but it doesn't change the fact that at the end of the days we're left with the matter thus generated, and that it is governed by certain predictable rules, etc. So for spiritual purposes perhaps it makes sense go ahead and contemplate the mind-medium that is more fundamental than our physical reality; but for the purpose of understanding how our universe works, you want to engage the materialist perspective.

So I think we agree that at least for transcendent, truly fundamental matters, materialism is insufficient. I think where we disagree is about which sort of things are fundamental/transcendent or not: 'knowledge' is something that I believe to be totally mundane and amenable to scientific description (same with 'justice' and the best way of governing), whereas philosophers have a tendency to elevate it. It makes sense that they would elevate it because in the days of its original elevation it was as unapproachable and mysterious to them as anything—as say, the notion of an afterlife, is to us. But time has passed, science encroached on that territory, and a lot of philosophers need to catch up.

skissaneOP7y ago

> But there is no evidence of such minds, right?

Well, I am a mind, and so I have direct evidence of the mind that I am.

I don't have direct evidence of the existence of other minds. But I do have indirect evidence of their existence. And I believe I am justified in believing in their existence.

> We have no ideas about where or what they are Why must a mind have a where? Must entities have a spatial location in order to exist? (Anyway, my sense experiences are from a particular varying spatial vantage point, so maybe that vantage point is the present location of my mind.)

As to what a mind is – according to idealism, minds are fundamental/irreducible/basic concepts, which cannot be explained in terms of anything else. Hence, to ask for an idea about "what a mind is", if that question presumes minds can be explained in terms of something more basic, is a mistaken question. But, the very same point applies to materialism, with respect to whatever it proposes to be the most fundamental concepts of reality–particles or waves or forces or fields or strings or branes or whatnot – whatever physicists ultimately settle upon as most fundamental, materialists will accept as most fundamental.

> or actually anything anything at all about them?

Well, it seems we can say lots of things about minds. They have a succession of thoughts, feelings, beliefs, desires, memories, habits, character, sense experiences, consciousness, unconsciousness, dreams, hallucinations, etc. We can describe their contents in great detail.

> which I assume is more like the 'mind' of a monistic panpsychism

When I say "mind", I am not intending to use that word in some special sense fundamentally different from the everyday one. I am simply proposing that mind, in (more or less) the everyday sense of that term, is a basic/fundamental/foundational aspect of reality rather than a non-basic/non-fundamental/non-foundational one.

"Monism" is ambiguous between type monism and token monism. Idealism and materialism are of course both forms of type monism, compared to substance dualism which is a type dualism. But not all idealists are token monists. Some idealists do of course say that only one mind really exists, and the existence of multiple minds is some sort of illusion. But, it is possible to be an idealist and yet insist on the existence of a real plurality of minds. I favour that later view.

Idealism needn't involve panpsychism either. It is open to an idealist to say that humans have minds, and even some higher animals have minds, but at the same time deny that rocks and trees and planets and stars and bacteria and atoms do. I observe correlations between my inner experiences and my outward behaviour – when I feel sad I will cry – and so observing similar outward behaviour in other humans, and even in some animals, I believe I am justified in concluding that those same inner feelings exist for them, even though I can't directly observe them. But I observe no such outward behaviour in bacteria or plants or rocks or planets or stars or atoms, so I don't have the same justification to conclude that they have minds.

> but for the purpose of understanding how our universe works, you want to engage the materialist perspective

I don't agree. Materialism is not part of the natural sciences, it is a metaphysical interpretation of the natural sciences. One can adopt a different metaphysical interpretation of the natural sciences – such as an idealist one – and then carry out the practice of the natural sciences just as well as the person who adopts the materialist metaphysical interpretation can.

> 'knowledge' is something that I believe to be totally mundane and amenable to scientific description (same with 'justice' and the best way of governing), whereas philosophers have a tendency to elevate it

To go back to my earlier point – if ethics/morality is "totally mundane and amenable to scientific description", then it cannot truly be objective in a transcultural and transpersonal way. I believe I have a moral duty to promote the idea that certain acts – for example, state violence against LGBT people – are gravely and objectively wrong, in a way that transcends cultural differences and personal opinions. Adopting your view undermines my ability to fulfil that duty. (In principle, if there was compelling rational evidence that your view was true, I would be forced to concede that evidence as overriding that duty – but I don't believe any such compelling evidence actually exists.) Hence, I cannot adopt your view.

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