Jerry Coryne occasionally publishes these slightly ranty blog posts on my work. He approved my first comment on the latest (I published this comment as my last blog post) and responded; I counter-responded over a week ago, but my counter-response hasn’t appeared on his blog. I thought I’d publish it here:
I agree that panpsychism cannot be directly tested. But neither can materialism or dualism or any other theory of consciousness. There is a deep problem at the heart of consciousness science: consciousness is unobservable. You can’t look inside an electron to see whether it’s conscious, but nor can you look inside someone’s head to see their feelings and experiences. This puts strict limits on our capacity to investigate consciousness experimentally.
What we can do is establish correlations between brain activity and experiences; this relies upon the fact that we can ask people about their private experiences that we can’t observe directly. This is very important data but it’s not a complete theory of consciousness; what we ultimately want from a theory of consciousness is an explanation of those correlations. Why is it that certain kinds of brain activity are associated with certain kinds of experience? As soon as we try to answer that question we move beyond what can directly be tested; we essentially start doing philosophy. The various options — physicalism, dualism, panpsychism — are empirically equivalent, and so we have to move to other methods of theory choice to decide between them.
Can I have some straight answers to some straight questions?
- Do you agree that consciousness is unobservable?
- Do you agree that (1) makes the problem of consciousness importantly different from any other scientific problem (science is used to postulating unobservables, but in the unique case of consciousness the explanandum is unobservable)?