Consciousness the the fundamental reality; it is the only thing we know for sure.

I know for sure what I am perceiving. Forget about if it is a simulation or not: it is still what I am perceiving. There is nothing else I can be sure of.

So you are correct that it is, in some sense, un-explorable. However, if the above is the reason, then nothing else is explorable also; you cannot prove that we are not in a simulation, and in a sense it does not matter.

If you accept that we assume we are not in a simulation and the knowledge we have matters, then consciousness is also open to exploration, and it is not only a philosophical thing. There are several hard questions about consciousness that are meaningful in this frame:

- Why do some things appear to be conscious and other not so?

- Is there only one consciousness in the universe, or multiple?

- Is consciousness local and embodied, or not?

- Would restoring the physical substrate of consciousness (if possible) lead to the same consciousness, or an identical one? Does this distinction between "same" and "identical" consciousnesses even make sense?

Etc

I never quite understood what we mean by "consciousness" but I find fascinating that most modern philosophers who describe themselves as materialists / non religious can argue in the same sentence that there is something special and extra-natural about the human experience.

It's one or the other: either nature is all there is, and therefore, consciousness is a purely natural phenomenon, that we can investigate, and probably eventually replicate, and can't deny to other beings or to machines upfront; OR there is something outside reality that we might as well call God.

I'm strongly in the former camp, but I don't have issues with the latter one. What upsets me is the inconsistency of those who try to support both ideas at the same time. They shouldn't be allowed to have it both ways.

So many people appear to be mesmerised by their own place in the physical world, and taken by this powerful idea that the physical world is the source of it all, giving rise to everything through physical laws and processes, like our brain, a product of quaint physical processes, giving rise to consciousness.

To me, that idea seems entirely back-to-front. To me, it appears obvious to me that I am having a conscious experience from which the physical world and all its laws and processes, emerge. What’s even more interesting, is the narrative of that physical world. I am witnessing a physical world that is more often than not, trying to convince me that everything that exists has come from it - perhaps poetically in an attempt to ground (confine) me in it, grounding me in the belief that I am only alive inside the confines of what we call the physical world, where the truth is otherwise.

I simply don’t buy that my consciousness comes from my physical brain, it seems more likely that my brain comes from my consciousness - whatever that is.

I am not impressed with the idea that the conscious experience is special and is in need of explanation. Instead, I propose that the physical world is the more special and more interesting part, that needs an explanation. Not to describe all the physical laws and processes, but to explain why it exists at all. And that is done, not by distracting ourselves with searching the physical corners for answer, but instead by exploring the question of why anything would have given rise to a world like this in the first place.

And that, right there, is the truly difficult question, which is answered by peering over our shoulder into the abyss, from which we all had to run from to arrive here.

I've been debating consciousness for many years as a layman, not an expert, but a layman who has read a lot of scholarly books on the subject.

In my experience, the majority of people who take the position that consciousness is something special to humans are nearly always coming from a religious background and viewing it through a religious lens. This makes sense, as if we reduce consciousness to physical reality, then the implications to free will become quite clear and devastating against it being a thing. This essentially destroys a lot of religions which are fundamentally based on humans having free will. Detailing the full chain of thought would take quite a bit of space, but the quick answer is that the ability for free will is hiding from us if it actually exists. Many people reach for quantum mechanics and its source of randomness as room for consciousness to exist that gives us free will, but the problem there is neurologically we operate at a far larger size than quantum effects would be measured. There's also no way to control the outcome of quantum events as it is truly random. So one would need to show how our neurological physiological minds could manipulate quantum space, which of course they can't. At the level our brains operate, we are well into deterministic physics.

While they absolutely deny this, the impression I get is that they are making a god of the gaps argument. Consciousness is something we don't understand yet, and can't even really define well as many people here have pointed out, so to them it doesn't feel like a classic God of the gaps.

For that reason, I find your comment above quite interesting. I personally find philosophy to be a fascinating and useful tool, but it definitely has a tendency to mislead, especially in areas where hard science can inform. Of course there's an entire debate around the philosophy of science itself, but that feels off topic here.

>So we ditch the philosophical puzzle and focus on the reality we can perceive and reason on. The problem is that consciousness is a philosophical invention (and a slippery one at that)

whether or not matter was continuous and could be divided forever by repeated halving, or if there were "atoms" was a philosophical puzzle more than 2000 years before "we" found the answer. That it was "atoms" was one of the 2000y.o. hypotheses. same with dividing time and distance. It's ridiculous to dispense with good hypotheses.

we know that consciousness exists before any other thing. We don't even know that the so-called physical world actually exists, only that we we consciously think we observe it, but we can wake up believing dreams or psychotic imaginings. How can you enjoy watching The Matrix, and yet walk out so smug about you knowing the answers before they've even been found?

I personally do not believe in the material universe. All of our theories and descriptions and empricism about it proves that it is mathematical only. All that exists can be (and is) explained by math (and perhaps some computer science in the sense that there is state, and math doesn't require state) I call upon rational STEM types to reject the material universe the way you wish to dispense with consciousness. Consciousness, like math, is immaterial, and we have more evidence for immateriality than we do for materiality. When our hypothetical hands touch each other in a handshake, you would even point out that on a quantum level, nothing touches anything.

> Rovelli is arguing (I think) that we need to fundamentally view consciousness as a natural phenomenon - albeit one that is extremely complex and poorly understood.

But you can view consciousness as a natural phenomenon without being reductionist. In a Hempel's Dilemma-like turn, you could say something like: "consciousness, like mass, is a property of arrangements of matter and exists wherever matter is arranged in a particular way. Disrupt the arrangement, as with anesthetics, and the consciousness goes away."

You end up with something like integrated information theory: https://iep.utm.edu/integrated-information-theory-of-conscio...

From such a perspective, the article's byline, "Consciousness is not separate from the physical world — our “soul” is of the same nature as our body and any other phenomenon of the world", is true. Like mass or charge, consciousness is merely another property or feature of stuff of combinations of matter that exist in the physical universe.

But there's still a "hard problem of consciousness" with such a theory. The distinguishing feature of qualia-like consciousness remains: it can only be properly verified from the inside. Researchers may devise theories that say "if property X holds, then the lump of matter is conscious" (like Tononi is doing with IIT). And the theory they develop may be quite tight - for all actions where it predicts temporary loss of consciousness, people exposed to the experiment say "I wasn't conscious at that time". But until they can solve the hard problem - being able to detect the what-its-like from the outside, the hard problem remains.

Though, as you're saying, if you just want something that predicts observable outcomes, then consciousness theories that say "this anesthetic-like thing produces what, to the outside observer, is indistinguishable from loss of consciousness", might be good enough.

The problem isn't really consciousness, it's qualia. Specifically, pain and suffering.

If we create a machine that is able to print on the terminal 'I feel pain', how do we know when to believe the machine is feeling pain?

This isn't enough:

    echo "I feel pain"

>consciousness is a philosophical invention

Does that mean when a boxer is knocked unconscious we should call a philosopher to fix it?

I am pretty sure I am not conscious, and this seems to solve the entire problem that other people have.

That's like saying that "water" is a philosophical invention and so if you accept that water is a thing then you've put it into a special category.

You can derive consciousness as a somewhat obvious conclusion of empirical study of behaviors, we have multiple fields of study that lay out cognitive function and criteria.

I'm mystified why you think there is anything to accept about consciousness. Or are you purely talking about it being a "thing"? Yes, that's relevant to how Rovelli is treating dualism (as a made-up, unevidenced claim).

I'm always mystified why consciousness is so often claimed to be undefinable.

> If you view via a grounded, practical frame, you probably don't care about consciousness. The fact that it's undefinable is probably a major clue.

How can you say that?

It would be very interesting to know how to build robots that love their work, versus ones that hate their work. Not because it makes a practical difference to us, but because of ethics.

The problem is that consciousness is a philosophical invention ... If you accept consciousness is a thing you end up in this weird tautological state

"The Moon" is a philosophical invention, and yet The Moon is a natural phenomenon.

Is not undefinable. Unless you have an incomplete model to understand the universe. Which is exactly our case.

>Rovelli is arguing (I think) that we need to fundamentally view consciousness as a natural phenomenon - albeit one that is extremely complex and poorly understood.

There is no such need. If we view the idea of consciousness as a childish delusion and suppose that no one has consciousness at all... that we are animals with behaviors that explain all the actions we take, we can model the world just as effectively as if we are the vessels of marvelous souls that are inexplicable and magical.

Theology was the traditional venue of these absurdist arguments about how many angels can dance on the head of a pin. But at least they had an excuse, they never pretended that it was science or that the debate was grounded in anything other than religious belief.

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Stephen Wolfram is fascinated with his discovery of computation at the heart of the universe. Life itself may be like that, emerging then noticing itself and that it is alive - has the property of life. Then when it's governed by a "soul", or perhaps better said, constrained by it, then our awareness is of what we can't otherwise see, the laws that govern us, inevitably from a 5th dimension, as we stand in the shadow of Plato's cave. When we discover "we are" we are realized and grateful, and our life ends up being worship. Then we witness the greater life around us follow a bedding of creation, a call to become one from the experience we are one. When we become we'll see Jesus' loving eyes that first saw, and called for by showing himself, what we'll then see.