It doesn’t make sense to me either, which is why I didn’t write that. You missed the empathy part as most people do.
There is still something in those people who cannot feel pain, and that’s the empathy. How can a GPU and software ever have a human empathy if it has never been human?
Citation needed. If what you are actually saying is successful empirical science only produces empirical observations about physical processes, you are willingly wearing blinders.
It seems pretty clearly structured to be on each person to explore experientially and explain it to themselves.
But the more things a person must close themselves off from, the less open their consideration of possibility, the more I tend to see their worldview as subservient to something else.
In this part of society it tends to be in support of rapid, high reliability problem-solving, and rational explanation thereof.
Equally well I see people who really have no idea about the expressive power and ambit of current mathematics and physics eg they probably think its just arithmetic, not knowing the power of a Turing computer for instance. Just as often also I see people simply expressing belief in something "beyond" without any evidence. I am not subservient to anything other than the basic common sense of requiring evidence for out there claims.
I can’t seem to reply to your comment deeper in the chain.
Starbuck collected data and William James turned the data into a compelling book, The Varieties of Religious Experience. Varieties draws on Starbuck's questionnaire data and names him dozens of times. Some of James’ main arguments were:
1) Against "medical materialism": a belief's origins don't settle its value. If Paul's vision is discredited by its physiology, so is the materialist's own conviction.
2) Mystical states: they carry authority for those who have them but don't bind others. Still, they break ordinary rational consciousness's claim to be the only authoritative kind. The sheer numbers of these, and the intact they have on healthy peoples’ lives, make it hard to argue rationally on an empirical basis that there is nothing there.
3) Structurally the conscious self is continuous with a "wider self" through which religious experiences come, which James calls the "more."
4) "The Will to Believe" (1896): Clifford's rule against believing on insufficient evidence is itself a personal preference, choosing to avoid error over gaining truth.
Following on that: your desire to be a reliable producer of material goods outweighs your desire to understand things that require you to take risks in assuming potentially false viewpoints. This is not common sense (whatever that means), it is an epistemological choice that seems common to you because of your educational and professional environment.
Noaidi · · focus · HN ↗
Just stop this already.
You’re all imagining that Spock was the main character of Star Trek, but it was in fact, the emotional living Captain Kirk, who was the main star.
sigmar · · focus · HN ↗
<a href="https://en.wikipedia.org/wiki/Congenital_insensitivity_to_pain" rel="nofollow">https://en.wikipedia.org/wiki/Congenital_insensitivity_to_pa...
Noaidi · · focus · HN ↗
There is still something in those people who cannot feel pain, and that’s the empathy. How can a GPU and software ever have a human empathy if it has never been human?
hardbass · · focus · HN ↗
svnt · · focus · HN ↗
hardbass · · focus · HN ↗
svnt · · focus · HN ↗
But the more things a person must close themselves off from, the less open their consideration of possibility, the more I tend to see their worldview as subservient to something else.
In this part of society it tends to be in support of rapid, high reliability problem-solving, and rational explanation thereof.
hardbass · · focus · HN ↗
svnt · · focus · HN ↗
hardbass · · focus · HN ↗
svnt · · focus · HN ↗
Starbuck collected data and William James turned the data into a compelling book, The Varieties of Religious Experience. Varieties draws on Starbuck's questionnaire data and names him dozens of times. Some of James’ main arguments were:
1) Against "medical materialism": a belief's origins don't settle its value. If Paul's vision is discredited by its physiology, so is the materialist's own conviction.
2) Mystical states: they carry authority for those who have them but don't bind others. Still, they break ordinary rational consciousness's claim to be the only authoritative kind. The sheer numbers of these, and the intact they have on healthy peoples’ lives, make it hard to argue rationally on an empirical basis that there is nothing there.
3) Structurally the conscious self is continuous with a "wider self" through which religious experiences come, which James calls the "more."
4) "The Will to Believe" (1896): Clifford's rule against believing on insufficient evidence is itself a personal preference, choosing to avoid error over gaining truth.
Following on that: your desire to be a reliable producer of material goods outweighs your desire to understand things that require you to take risks in assuming potentially false viewpoints. This is not common sense (whatever that means), it is an epistemological choice that seems common to you because of your educational and professional environment.