Evan Thompson at San Diego State University on October 7 2019.
Good essay by an astrophysicist, theoretical physicist and philosopher on the nature of human experience and its relationship to science. Some excerpts:
“This brings us back to the Blind Spot. When we look at the objects of scientific knowledge, we don’t tend to see the experiences that underpin them. We do not see how experience makes their presence to us possible. Because we lose sight of the necessity of experience, we erect a false idol of science as something that bestows absolute knowledge of reality, independent of how it shows up and how we interact with it.”
“To bring the point home, consider that in certain intense states of absorption – during meditation, dance or highly skilled performances – the subject-object structure can drop away, and we are left with a sense of sheer felt presence. How is such phenomenal presence possible in a physical world? Science is silent on this question. And yet, without such phenomenal presence, science is impossible, for presence is a precondition for any observation or measurement to be possible.”
“Scientific materialists will argue that the scientific method enables us to get outside of experience and grasp the world as it is in itself. As will be clear by now, we disagree; indeed, we believe that this way of thinking misrepresents the very method and practice of science.”
“The Blind Spot arises when we start to believe that this method gives us access to unvarnished reality. But experience is present at every step. Scientific models must be pulled out from observations, often mediated by our complex scientific equipment. They are idealisations, not actual things in the world. […] Scientific ‘objectivity’ can’t stand outside experience; in this context, ‘objective’ simply means something that’s true to the observations agreed upon by a community of investigators using certain tools.”
“So the belief that scientific models correspond to how things truly are doesn’t follow from the scientific method. Instead, it comes from an ancient impulse – one often found in monotheistic religions – to know the world as it is in itself, as God does. The contention that science reveals a perfectly objective ‘reality’ is more theological than scientific.”
“Recent philosophers of science who target such ‘naive realism’ argue that science doesn’t culminate in a single picture of a theory-independent world. Rather, various aspects of the world – from chemical interactions to the growth and development of organisms, brain dynamics and social interactions – can be more or less successfully described by partial models. These models are always bound to our observations and actions, and circumscribed in their application.”
I was reminded of the video below, and this longer examination of the ideas therein. Here’s the blurb from the latter:
“Divided Brain, Divided World explores the significance of the scientific fact that the two hemispheres of our brains have radically different ‘world views’. It argues that our failure to learn lessons from the crash, our continuing neglect of climate change, and the increase in mental health conditions may stem from a loss of perspective that we urgently need to regain.
“Is there a global map that can simulate every other map under some constraint? […] If two maps cannot be integrated, is this a limitation of our scientific cartography or is it the nature of the underlying territory itself that prevents us from such an attempt? […] It is safer to let the gaps remain as gaps while we let our maps remain as maps, rather than giving in to the seemingly seductive approach of trading in our understanding and intermingling maps with territory to fill in the conceptual gaps—however, much this may comfort us and appeal to our tastes!”
From the blurb at b-ok.org:
This volume presents essays by pioneering thinkers including Tyler Burge, Gregory Chaitin, Daniel Dennett, Barry Mazur, Nicholas Humphrey, John Searle and Ian Stewart. Together they illuminate the Map/Territory Distinction that underlies at the foundation of the scientific method, thought and the very reality itself.
It is imperative to distinguish Map from the Territory while analyzing any subject but we often mistake map for the territory. Meaning for the Reference. Computational tool for what it computes. Representations are handy and tempting that we often end up committing the category error of over-marrying the representation with what is represented, so much so that the distinction between the former and the latter is lost. This error that has its roots in the pedagogy often generates a plethora of paradoxes/confusions which hinder the proper understanding of the subject. What are wave functions? Fields? Forces? Numbers? Sets? Classes? Operators? Functions? Alphabets and Sentences? Are they a part of our map (theory/representation)? Or do they actually belong to the territory (Reality)? Researcher, like a cartographer, clothes (or creates?) the reality by stitching multitudes of maps that simultaneously co-exist. A simple apple, for example, can be analyzed from several viewpoints beginning with evolution and biology, all the way down its microscopic quantum mechanical components. Is there a reality (or a real apple) out there apart from these maps? How do these various maps interact/intermingle with each other to produce a coherent reality that we interact with? Or do they not?
Does our brain uses its own internal maps to facilitate “physicist/mathematician” in us to construct the maps about the external territories in turn? If so, what is the nature of these internal maps? Are there meta-maps? Evolution definitely fences our perception and thereby our ability to construct maps, revealing to us only those aspects beneficial for our survival. But the question is, to what extent? Is there a way out of the metaphorical Platonic cave erected around us by the nature? While “Map is not the territory” as Alfred Korzybski remarked, join us in this journey to know more, while we inquire on the nature and the reality of the maps which try to map the reality out there.
The book also includes a foreword by Sir Roger Penrose and an afterword by Dagfinn Follesdal.
Informative video on this process. Ofttimes we need to descend into hell before we can ascend into a new life. And this seems the overall process of human development, that for each stage we must go through this spiraling process of dissolution and reorganization. Hence we are far more than twice-born; we are multiply born anew at each stage. It seems though that the further we go in this process the greater the risks and rewards.
Speaking of which, the inaugural issue of Phi Mi Sci will address this issue:
“The inaugural issue of PhiMiSci will be a Special Topic on Radical Disruptions of Self-Consciousness (see the Manifesto of the Selfless Minds workshop). The call for papers for this Special Topic was closed on May 1. Submissions are currently under review. The guest editors of this Special Topic are Thomas Metzinger (Mainz) & Raphaël Millière (Oxford). The expected publication date of this Special Topic is late 2019.”
New open access journal, the blurb from their home page.
Aims and scope