Hyperspace Fool said:
See my comments to Joedirt above.
I would still argue that when we talk about contents of consciousness that this is pretty different from talking about consciousness itself, which is not only difficult to define, but incredibly hard to figure out. Emotions however, is a different case. Imagine wanting to investigate the ocean, so huge and at times so extremely deep. What a task! But then you discover a specific species of fish, and you want to study those instead because they may perhaps lead us all deeper into the investigation of the ocean as a whole. This might be a pretty poor analogy, lol, but I feel it kinda illustrates a point.
Hyperspace Fool said:
You just said, yourself, that they are triggered by some kind of outside stimulus. How can you say that they have their origins in the brain when they are triggered elsewhere? Perhaps you have a different definition of origins than I do?
Perhaps I do. What I am really saying is that even though emotions might by triggered by an outside stimulus just the way our perception of color is triggered by photons of spesific wavelengths, the emotions
themselves are created by the brains interpretation and processing of this data it receives. Emotions, just as the experience of color, is not inherent in nature outside of your own mind - they are solely the creation of your brain. This is why I say that emotions are created by the brain, and have their origins there, even though they might be triggered by outside stimulus. Do you understand my point and line of reasoning, even though you probably disagree? I don't know how to explain it any better.
Hyperspace Fool said:
I do refer to my subjective conceptions, but I am clear about that. I do not try and pass off my conjecture or anecdotes as objective.
The fact that you say "only reference" indicates that you have not read all of my posts.
Besides, logical arguments can be built on personal observations.
It is good you realize that you refer to your own subjective conceptions. You may have refered to other things, but very often you do refer to your own opinions and experiences. I also see that you refer to the vast number of other peoples experiences throughout history that are similar to your own. I understand this position, but it is not sufficient.
Naturally, when we search for some sort of evidence one of the first sources we look for is our own experiences, because it is from these that we most typically rely heavy upon in our everyday life and when trying to understand reality. This is not so strange, because we do after all reside inside our heads or whatever. Regardless of this the reliance upon personal experience can be too strong and thus become rather unreliable. The use of personal anecdotes to base conlusions about wide ranging phenomena (such as ones discussed here) can be considered as a type of rash generalization, an informal fallacy that generalizes from a particular, or a set of particular, examples to establish conclusions about an entire class of examples to that which the particular is a member, without regards to other factors.
It is true that we use personal anecdotes all the time, and in casual situations they are usually not much of a problem; for example in determining what restaurant might be a good one to eat dinner at, using perhaps friends and families personal experience to inform our decision making of which restaurant to visit. It makes a lot of sense to do this. I could go on and on about examples where it makes total sense to rely on personal anecdotes, either your own or the ones from others.
But when in serious discussion such as this with more debatable questions it starts lacking significance. Scientific inquiry and rational conclusions do not rely on just a few, or even many, personal anecdotes about our lives. Even though such observations often is a very good starting point for investigation, they do not constitute the necessary means to establish sound conclusions in the end. Personal anecdotes are in other words extremely limited.
When people report their personal experiences they are simply unable to control for things like self-deception, wishful thinking, confirmation bias and subjective validation. This is not at all unproblematic. All of this and things I said in the previous posts is why independent corroboration is so vital in serious scientific investigations and why the scientific method makes so good use of it — multiple accounts and multiple lines of converging evidence lend credibility to a claim, credibility that simply cannot exist when we rely upon anecdotal evidence alone.
Hyperspace Fool said:
Science is a religion.
A pretty decent one no doubt. And, its saints tend to be more understandable to the modern mind. But, after all is said and done, priests and scientists are not so different after all. They both ask you to believe some rather unsubstantiated BS that tends to run counter to your own experience. They both admit to having some rather large holes in their stories.
(Where is the 95% of the missing mass in the Universe? What about the missing link in human evolution? What is a singularity? Why did the Big Bang occur? etc. etc.)
This line of argumentation is pretty common when those who hold mystical or magical beliefs try to defend their positions. It is, however, for several reasons wrong, and not much of an argument at all. Here is why:
Science never claims absolute truth. To think so is to misunderstand one of the basic properties of the scientific method. Science just claims to have reliable and efficient methods to try to reveal truth, not to hold absolute truth. Attacking science for not having all of the answers is actually a form of straw-man argument, because science never claimed to have them in the first place. Secondly, the argument is wrongly based on the assumption that the limitations of science actually have any implications for what is being proposed. It doesn't, because even though science is limited, it does not automatically follow that these limitations have any implications for the existence or non-existence of the phenomena that is under discussion.
Thirdly, the limitations of a knowledge system do not, by default, add any credence or support to any alternative. For instance, gaps in astronomy does not mean that we should abandon it for astrology. For astrology to be a viable alternative it would need to demonstrate its own credentials for knowledge and understanding, independently of the limitations of any other system.
All of these considerations renders the argument meaningless.
The argument that science is a religion is also wrong. The argument basically tries do reduce science to a faith or religion to defend oneself from critical inquiry. Science and skepticism is
evidence based approaches to beliefs, the exact opposite of faith based approaches and religion.
Faith is simply belief without proof. Science however, even where it is not completely correct, requires evidence and proof to justify its position. It is the requirement of evidence and the need for claims to be falsifiable, that disqualifies science as a faith, and renders your argument meaningless. Calling science a religion is not only a gross misunderstanding of what science is and does, but also a failure to recognize the basic characteristics of religion.
Calling science a religion is more of an idealogical attack rather than a neutral observation of facts. Modern science is successful precisely because it strives to be independent of ideology and bias when establishing its facts and theories. The scientific method is methodologically naturalistic, secular, and godless.