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Metaphysics is a self delusional anadyne

Your mind has stopped functioning.

When you get back on your meds and stop saying absolute bullshit that I just addressed twice come back.
 
Pathetic IC said:
me said:
how does the “mind” know it’s not “injured leg” if that’s what it experiences?

We use MRI to diagnose the problem.

So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless.
 
It is still right where I started.

The mind has faith in some experiences because there is utility in it. Because having faith creates other experiences that have utility.

Having faith that there is food there and commanding the hands to bring the food to the mouth and commanding the mouth to chew and swallow makes the unpleasant feeling of hunger go away. There are also the pleasant sensations of flavors that are liked by the individual mind.

It is faith none-the-less.

You have no point and have stopped trying to make one.

You have never had a point.
 
Transparently PIC said:
me said:
how does the “mind” know it’s not “injured leg” if that’s what it experiences?

We use MRI to diagnose the problem.

So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless.
 
My ontology says your mind is deliberately choosing to not care it is just repeating something that has been shown to be nonsense several times.

You have no ontology.

Like a gnat.
 
Worthless POSTPIC said:
me said:
how does the “mind” know it’s not “injured leg” if that’s what it experiences?

We use MRI to diagnose the problem.

So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless.
 
Worthless POSTPIC said:
me said:
how does the “mind” know it’s not “injured leg” if that’s what it experiences?

We use MRI to diagnose the problem.

So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless.

This has been explained.

The mind uses faith in objects, not objects.

The mind has no experience of objects.

You never had a point.

But you do have a lot of dodges from your totally ignorant arguments.

Do you now understand the reflexive brain is stupid when it informs the mind that there is pain in the leg?
 
I have no reason to doubt it.

Why isn't science a good reason for you to doubt that it's the mind that moves the arm?
EB

Science has no understanding of the mind.

It does not even know what the objective mind is.

It has nothing to make me doubt.

Just assume for a moment the mind isn't even in the equation. Scientists are not even considering the mind. They look at the brain. Scientists study the system consisting of just the brain and the arm. Suppose they can predict 100% what the arm will do just looking at what the brain does. Wouldn't that be a reason for you to doubt?

Further, you seem to believe that it's the brain that "produces" the objective mind and that it's the objective mind that produces the subjective mind. If the subjective mind or the objective mind could control what the arm and therefore the brain was doing, you'd have a conflict between the two chains of control and you'd end up unable to move anything. So, which one does the job? And how do you know which one does the job?
EB
 
So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless.

This has been explained.

You have proved that you don't know what that word means.

The mind uses faith in objects, not objects.

Based on?

The mind has no experience of objects.

Then how does it have "faith" in them? It's ok, you can say it. The brain. Which means, the mind has the brain's "experience" of objects, which means the mind has faith in the ability of the brain to accurately "translate" the information it receives about objects from the outside world.

Which brings us again to the point you have not explained and just keep pathetically avoiding:

WPOSTPIC said:
me said:
how does the “mind” know it’s not “injured leg” if that’s what it experiences?

We use MRI to diagnose the problem.

So, after ALL of that pointlessly tortured horseshit, NOW you're saying that the "mind" can use objects out in the world to know--directly experience--that an experience it had (created reflexively by the brain) was objectively wrong, rendering your entire ontology utterly pointless. You want to insert "faith in the brain" in there instead? Would that make it better?

So, NOW you're saying that the "mind" can use its faith in the brain to accurately "translate" the information about MRI machines and other human beings called "Doctors" and all such "objects" outside in the world...etc.

But let's make it crystal fucking clear so that you can't continue to pathetically avoid the fact that you have rendered your ontology utterly pointless: NOW you're saying that the "mind" can use its faith in the brain to know that the brain is accurately reporting that the experience of "injured leg" that it created for the mind before the MRI was objectively wrong, and that the "experience" of "MRI diagnosis" that the brain has created for the mind after being in the MRI is objectively right.

Same brain doing the same "experience package preparation and transmittal" procedure to the same mind (that the brain generates), only now, for no explicable reason, the mind can somehow trust that the same brain that fucked up the "pain in left leg" experience package is now accurately packaging the "MRI diagnosis" experience, which directly contradicts the "pain in left leg" experience.

Brain's experience A package, objectively wrong. Brain's experience B package, objectively right.

So what changed? How did the mind "figure out" that the brain was wrong in regard to the leg but right in regard to the back? The MRI told it. The brain, not the mind, because the mind only "experiences" and is generated by the brain and has no direct access to anything out in the world.

So the brain did exactly what it did with experience A ("Pain in leg") and created experience B ("MRI diagnosis") and the mind--somehow on its own without the brain, even though the brain creates it and it doesn't exist in any way without the brain's activity constantly generating it (it's the bird-in-the-cage; the heat in the room)--independently assessed the two experiences the brain created for it and chose B as the objectively correct experience, because it somehow has the capacity to have faith in the brain's ability to report MRI "experiences" but not faith in the brain's ability to report pain in leg "experiences."

The "dumb" brain can somehow create a "smart" mind AND the "experiences" for the mind, but it can't discern which experiences it creates are accurate. Only the mind--that does not exist independently of the activity that creates it--somehow has that capacity. And you--the "mind"--know this because your "dumb" brain tells you this is the case.

And if it were the objective case all along--unbeknownst to anyone involved--that the MRI machine was actually malfunctioning and/or the doctor misdiagnosed sciatica and instead the pain signal was actually revealing a deep vein thrombosis in the left leg? The "smart" mind would just continue to disregard the "dumb" brain's "pain in left leg" experience package, thinking that the "dumb" brain's "MIR diagnosis" experience package was still the objectively correct experience until the whole package died of an embolism.

Which is what should happen to this utterly pointless thread.

So, we are finally, once again, back to, cogito, ergo sum as the only properly basic belief and the rest is you asserting that the excited molecules in the room (aka, the "heat" generated by the heater) can somehow collectively decide that they are too excited and thus can turn the heater down a notch or two by will alone and that is the most logical explanation for why the room got colder, instead of, say, a temperature sensor on the heater reflexively altering the heater's activity.
 
Science has no understanding of the mind.

It does not even know what the objective mind is.

It has nothing to make me doubt.

Just assume for a moment the mind isn't even in the equation.

What would be assuming?

Scientists are not even considering the mind. They look at the brain.

I don't know which scientists you are talking to but many many scientists are trying to understand and explain the mind.

It is also possible to study the brain without trying to discover which part of brain activity is giving rise to the mind.

Further, you seem to believe that it's the brain that "produces" the objective mind and that it's the objective mind that produces the subjective mind.

All conclusions about what is external to the mind are beliefs.

You can't prove experience points to something objective with nothing but experiences and a mind to work with. You can only believe.

I believe there are objects behind experience. I believe there is brain activity. And I believe that some fraction of that activity gives rise to the mind.

The objective mind is the specific activity that gives rise to the subjective mind.

My beliefs cannot create anything or prove anything however so I am forever in rational doubt as well.

About all things external to the subjective mind.
 
The mind uses faith in objects, not objects.

Based on?

The mind does not experience an object.

Ever.

It can only have faith they are there.

It can never have more.

Then how does it have "faith" in them?

By not doubting. The mind can doubt as well as believe.

The mind could doubt the chair is there or believe it.

Believing it is useful. Doubting serves no purpose here.

But sometimes doubting what is experienced is good. Like doubting there is something wrong with the leg because there is pain there.

But the mind is not creating the chair. It is experiencing it.

The chair is not necessarily there and could vanish in an instant.

All could and will vanish in an instant.

Faith in objects cannot prevent it.
 
untermensche said:
My beliefs cannot create anything or prove anything however so I am forever in rational doubt as well. About all things external to the subjective mind.

Iow, cogito, ergo sum. Again.

Oh, and you are also forever in "rational doubt" about all "things" brain created, which is not external to the "subjective mind"; it is the "subjective mind."

So, again, your ontology holds that, at best, the "mind" can only know that it is experiencing. Not the content of the experiences; just that it is perpetually in the act of experiencing.

Iow, contrary to what you keep asserting and changing about your ontology, the conditions of it dictate that the "mind" can't be "smart." It can't discern. It is not independent. It is the activity of experiencing; the activity of the brain. It is the illusion of the bird-in-the-cage and it never actually exists as a distinct "thing" (unless you are categorizing illusions as "things").
 
untermensche said:
My beliefs cannot create anything or prove anything however so I am forever in rational doubt as well. About all things external to the subjective mind.

Iow, cogito, ergo sum. Again.

Are you now complaining that my truths are not new?

Your "truths"? So much for "forever in rational doubt."

And, not "now;" I've been pointing out from the very start over and over and over again that you haven't said anything new.
 
Are you now complaining that my truths are not new?

Your "truths"? So much for "forever in rational doubt."

Doubt about objects, not all things.

That you don't understand that shows you to not be fit to judge anything.

And, not "now;" I've been pointing out from the very start over and over and over again that you haven't said anything new.

No.

That is all your wild insane criticisms have been reduced to.
 
Doubt about objects, not all things.

And the merry-go-round resets for another go round and the unreliable brain-generated illusion of a "mind"--that must receive ALL of its information from the unreliable brain that also creates it--can have certainty in some "things."

That you don't understand that shows you to not be fit to judge anything.

It's not a matter of understanding, it's a matter of cogent, logical argument or evidence supporting your assertions. Truth by petulant fiat and repeating the claim that you've already done that--in spite of the clear evidence available to all to see that you have not--does not suffice for either.

That you understand that fully and yet choose instead to just keep making the same assertions proves you are an intellectual coward and fraud.

you said:
me said:
And, not "now;" I've been pointing out from the very start over and over and over again that you haven't said anything new.

No.

Yes. Post after post after post.

That is all your wild insane criticisms have been reduced to.

Oh, well, I guess that settles it then.

Cogito, ergo sum.

Oh, sorry, that's the totality of your regurgitations.

I meant, quod erat demonstrandum.
 
Further, you seem to believe that it's the brain that "produces" the objective mind and that it's the objective mind that produces the subjective mind.

All conclusions about what is external to the mind are beliefs.

OK, so you're conclusion that the arm is moved by the mind is also a belief.

Me, I think there's no way to tell from logic alone but it is almost certain that the movement of the arm will be entirely explained by the physical activity of the brain and nothing but the brain. And there is nothing you know today that could invalidate this view. In other word, science will not need to assume that there is anything but a brain which is controlling the movement of the arm.

You are very much like people who believed it was the Sun that orbited the Earth just because it was what they could see every day since birth and had no reason to doubt what they saw. Yet, they were wrong. You're case is significantly worse because today the science of the brain is already quite advanced. If you were rational, you would have at least serious doubts about your belief. And yet, you say you have none. You are irrational. You are Pope Paul V claiming his orthodoxy against the rise of science personified by Galileo.
EB
 
Further, you seem to believe that it's the brain that "produces" the objective mind and that it's the objective mind that produces the subjective mind.

All conclusions about what is external to the mind are beliefs.

OK, so you're conclusion that the arm is moved by the mind is also a belief.

That the arm that is experienced does not move as desired until something is done with the mind is known.

This is known not believed.

If the arm is not there then the something done with the mind is not moving it.
 
Oh, well, I guess that settles it then.

Cogito, ergo sum.

That you can't make out more is either actual or wilful ignorance.

Thinking is an active process.

But there is also passive experience.

Created by a reflexive brain.

But you have to understand that the activity of a machine is distinct from the machine. It is a totally different thing. And the product of activity is distinct from both the machine and the activity of the machine. They are all different things.

The heat is not the heater. It is not the activity of the heater.

Understanding all about the heater does not allow you to also understand how heat effects things. That is learned by looking at the heat itself, not the heater.
 
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OK, so you're conclusion that the arm is moved by the mind is also a belief.

That the arm that is experienced does not move as desired until something is done with the mind is known.

This is known not believed.

The arm itself is not experienced because it is outside your mind and cannot be experienced.

Whatever is experienced by the mind can only be a representation of the arm within the brain.

The brain decides to move the arm. The subjective mind can only have the subjective experience of that. What you experience as your will to move your arm is in fact the bran's subjective experience of the brain's will to move your arm. Everything that appears to be going on inside your subjective mind is the brain's subjective experience of whatever your brain is doing. It's your brain's will and you are your brain's subjective experience of its own activity when moving your arm.

There's no need for your convoluted ontology which reminds me of the epicycles in Ptolemaic cosmology.
EB
 
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