RE: Can Consciousness Best Be Explained by God's Existence?
March 30, 2014 at 1:34 pm
(This post was last modified: March 30, 2014 at 2:06 pm by Angrboda.)
From Hamza's opening statement:
"From this neurochemical activity you can never, ever find out what it is like to be Hamza eating a strawberry ... This is the hard problem of consciousness as Chalmers explains."
"Let me summarize my argument:
1. subjective conscious experiences can be best explained by materialist, theist, or other worldviews.
2. subjective conscious experiences cannot be explained by materialist or other competing worldviews.
Therefore subjective conscious experience is best explained by theism."
This is an obvious argument from ignorance. That you, Rayaan, would consider this argument compelling, tells us more about your inadequacies than it does about the hard problem.
"Why have biological explanations failed to explain the hard problem of consciousness ... 3. [they suggest] subjective experience is explained by the physical processes in our brain... but this sounds like magic, hocus pocus..."
And there's the argument from incredulity, right on time.
Hamza's entire argument for a theistic origin of consciousness is as follows:
1. theism explains where consciousness came from [another conscious being, God]
2. theism explains how consciousness entered the physical world
3. theism has a greater explanatory power
4. theism explains the interaction between the physical and the non-physical [God's will and power allows this to take place...]
5. theism explains the ability for us to have inner subjective consciousness experiences [if God is aware, it makes sense that he would make us aware]
I don't think I need to repeat my earlier objection that this doesn't provide an explanation of consciousness and is basically empty. I'll note he also misrepresents explanatory power in 3; the theist explanation has near zero explanatory power; it does nothing to illuminate efficient causes.
I haven't watched beyond Hamza's opening, nor do I intend to, given the obvious vacuity of Hamza's entire argument.
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