Why is consciousness so perplexing to so many? Perhaps, owing to our being conscious, we regard ourselves as experts on the matter, and it seems to us blindingly obvious that consciousness could not possibly be a brain state or process. We have a front-row seat, an unmediated first-hand awareness of what conscious experiences are like, and we know well-enough what brain processes are like. The two could not be more different.
In the hands of philosophers, this sentiment is transmuted into the doctrine that consciousness cannot be identified with, or ‘reduced to’, anything physical. The reduction in question must be a relation among explanations, or predicates, not as it is sometimes cast, a relation among properties. What would it be to reduce something to something else? If the As are not reducible to the Bs, explanations of the As could not be derived from explanations of the Bs, nor could A-terms be analysed or paraphrased in a B-vocabulary.
In the hands of philosophers, consciousness cannot be identified with, or 'reduced to', anything physical.
Why does our confidence in the outré character of consciousness not extend to tables and trees? Take tables. We know what tables are like, and we know what physics reveals about their makeup. Individual tables are solid, coloured, smooth to the touch, but physics tells us that tables are, as Eddington put it, mostly empty space sparsely populated by colourless particles. Or tables might turn out to be perturbations in fields, thickenings in spacetime, or something stranger still. We are content to leave it to physics to discover the nature of whatever it is that makes assertions about individual tables true, thereby telling us what those tables are.
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