The New Copernican Revolution: A Response to John Horgan

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Panpsychism gets flak from a lot of directions. But a new one on me was John Horgan’s accusation that panpsychists are guilty of ‘geo-centrism,’ the attempt to drag us back to the pre-Copernican view that reality revolves us human beings:

As far as we know, consciousness is property of only one weird type of matter that evolved relatively recently here on Earth: brains. Neo-geocentrists nonetheless suggest that consciousness pervades the entire cosmos. It might even have been the spark that ignited the big bang.

Let us set aside the suggestion in the last sentence that panpsychism has something to do with theism (in my experience, most panpsychists are atheists just looking for the best scientific account of consciousness). Not only would I resist the charge that panpsychism involves geo-centrism, I would go further and say that panpsychism saves us from geo-centrism. For non-panpsychists, consciousness – the source of all that is of value in existence – is to be found on the planet alone, and only in its very recent history. In the immensity of the cosmos, we are uniquely special and privileged. Panpsychists, in contrast, propose a new Copernican revolution, according to which there’s nothing special about human consciousness; it’s just one highly evolved form of the stuff of the universe. Panpsychist Hedda Hassel Mørch put it well in a tweet to Horgan:

Geocentrism says we are special. Panpsychism says we are not special at all – yes, everything is like us, but therefore we are like everything else.

Moreover, Horgan’s approach in this article doesn’t seem to me a good way to deal with scientific questions. He is starting from an a priori assumption as to what reality ought to look like: it ought not to revolve around human beings. This seems to me just as flawed as the proponent of religion who starts from an a priori assumption that the world ought to have us at the centre. Surely we should just look to the evidence and arguments to tell us what reality is like?

Perhaps, as is hinted at in the first line of the above, Horgan would argue that the fact that we find consciousness only in highly evolved systems counts as evidence against panpsychism. As I discuss in my last post, this would count as evidence against panpsychism only if we would expect to find consciousness in particles if it were there (this reflects a standard Bayesian way of thinking about evidence). But given that consciousness is unobservable, we wouldn’t expect to observe consciousness in particles, whether it was there or not. Nor can we observe consciousness in brains. We know about consciousness not through observation and experiment but through the immediate awareness each of us has of her or his own conscious experience.

Of course, before we take panpsychism seriously, we need to have reason to believe it. Hedda and I, and many others, have argued at length that panpsychism offers the best account of how consciousness fits into a scientific worldview. Of course, those arguments can be challenged in all sorts of ways. But to reject panpsychism simply on the basis that it doesn’t reflect how you think reality ought to be is not good science.

The Author

I am a philosopher and consciousness researcher at Durham University, UK. My research focuses on how to integrate consciousness into our scientific worldview.

2 Comments

  1. Lee Roetcisoender says

    To quote Peter Sjöstedt-H: “Strictly speaking, panpsychism is contrary to scientism rather than to science (if we take science to be a method rather than a dogma).” Also: “…Whitehead’s point is that though the common scientific creed rejected Descartes’ notion of soul or mind, it accepted Descartes’ notion that nature itself was devoid of mind, being mere dead, mathematically-describable, mechanism.”

    To quote Thomas S. Kuhn: “Normal science … is an attempt to force nature into the preformed and relatively inflexible box that the paradigm supplies … . [After Descartes], laws had to specify corpuscular motion and interaction, and explanation had to reduce any given natural phenomenon to corpuscular action under these laws.”

  2. Steven Evans says

    “Hedda and I, and many others, have argued at length that panpsychism offers the best account of how consciousness fits into a scientific worldview. ”

    You are such a fraud and a liar.
    You can no more derive consciousness from so-called panpsychic matter than a neuroscientist can currently derive consciousness from the phsyicists’ matter. A neuroscientist can at least tell us an awful lot about the workings of the brain, though, and correspondences between specific parts of the brain and specific conscious experiences. You can tell us nothing.
    Also, despite panpsychism supposedly being an ontology of matter, it not only tells us nothing verifiable about matter, it puts absolutely no constraints on what physicists might discover about matter. Because it’s a completely meaningless theory.

    When will you stop lying and respond to the issue that after 100 years this crank theory cannot explain one single observed fact and leads to zero verified predictions? As a so-called philosopher, is there no ethical issue with you fraudulently taking my taxes in return for lying? I tend to think this should be a legal issue.

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