[–] 1 point 6 days ago (1 child)

What if addiction is just a negatively associated instance of normal psychological processes?

Intuition is kind of like addition, in the sense that I didn’t ask for it; it simply seems to invade the mind. Intuition can help you get home in the dark — good. Alcohol can make you feel like you feel to drink to be normal — bad. Both cases are invasive thoughts, in a sense, no?

  • source
  • parent
  • context
  • [–] 4 points 1 week ago* (last edited 1 week ago)

    You still haven’t explained why being a foreign head of state is any different than having a job in the US. Your point was their devotion, but so what?

    Is your concern that their vote reflects their political beliefs? That’s silly, don’t you think? Of course it reflects their political beliefs.

    Is your concern that their political beliefs may reasonably be aligned with the destruction of the US? That’s a bit far fetched, don’t you think?

    But regardless, he’s an American. If he wants to destroy the state, shouldn’t he be free to vote that way?

    Or, are you concerned that, by acting as head of state, his actions would arguable be that of the state he represents? Meaning… it’s not Leo XIV voting, it’s the Pope?

    You don’t make that same conclusion when the president votes, do you?

    Should Trump not be allowed to vote because he’s the head of MAGA? Surely MAGA is worse than Pope, right?

    I’m really struggling to find the coherency in your perspective. Can you help me out?

  • source
  • parent
  • context
  • [–] 7 points 1 week ago (1 child)

    Don’t stop there. You’re describing culture toward atrocity. A culture of stuplimity, ignorance, false exceptionalism, Christian nationalism, and liberalist imperialism.

    Where did those cultural practices come from?

    Why are these the qualities of American leaders?

    Why do Americans seem blind to it all?

  • source
  • parent
  • context
  • [–] 2 points 1 week ago

    The contradiction claim was wrong. You can examine literal meaning and social usage without contradicting yourself. I withdrew that objection.

    Regardless

    “but feelings aren’t physical changes”

    You attributed that position to me immediately after quoting my explicit statement that nothing I’d argued required consciousness to be nonphysical. Distinguishing a rock undergoing erosion from someone feeling pain does not place either event outside physics. My point was that undergoing a physical change is not, by itself, the same as feeling something. You turned that into a denial that feelings are physical, then mocked the position you’d supplied.

    Your earlier “Experience is not subjective. It is contextual” doesn’t establish an incompatibility, either. I’m using “subjective” to describe experience as felt by the subject—not a supernatural property. Explaining how perception depends on someone’s body, memories and circumstances is compatible with that description. Rejecting a nonphysical explanation doesn’t rebut a position that never required one.

    Your answer stipulated a person and described the harmful stimulus as pain. But building pain into the premise doesn’t establish when detecting harmful input amounts to feeling pain. The International Association for the Study of Pain explicitly states:

    “Pain and nociception are different phenomena. Pain cannot be inferred solely from activity in sensory neurons.”

    Nociception is the nervous system’s encoding of potentially damaging stimuli. Distinguishing that from pain doesn’t disprove a physical account of consciousness, but it shows that the distinction I raised has a concrete scientific use. Saying both are physical does not make them interchangeable; saying pain is physical does not identify which physical processes constitute it.

    Then there’s your claim that I said:

    “we could never actually connect”

    That was your characterization of my question about whether a verbal-report test actually identifies experience. The passage you quoted asks whether that connection is established—not whether establishing it is impossible. Asking how to validate a proposed test is not backpedalling from a definition. Nor does saying something isn’t directly observable rule out indirect evidence. You inserted permanent impossibility into an open question, then ridiculed me for it.

    Your valid criticism deserved a concession, and got one. It does not make those other attributions accurate. Calling me a “subhuman bug” isn’t what makes them wrong; the passages above are.

    For all the lectures about straw men, you’ve supplied several of your own: for two, a nonphysical position I expressly rejected and an impossibility claim I never made. I’ve corrected my bad argument. Your contempt is not a substitute for correcting yours.

    You're just a fucking idiot, and I cannot believe I have allowed such a monkey to waste this much of time to begin with.

    Shame, I don’t seem to mind.

  • source
  • parent
  • context
  • [–] 14 points 1 week ago (1 child)

    They probably had a lot more time on their hands, with a culture where sitting to watch tv was an unavailable form of avoidance entertain.

    I can’t imagine this would be too difficult to figure out. Heat with a consistent supply of fuel should burn at about the same temperature, right? So, if you can create separate chambers where heat must travel through a medium like stone before it can heat the next chamber, you can somewhat control the heat… meaning you’ll have chambers of different temperatures, each decreasing as the chamber gets further from the fire source.

    There’s probably ways to test the temperature without a thermometer, too. For example, how long does it take a small cup of water to start boiling? If you touch a weed to the side of the chamber, does it instantly light aflame or simply char? Etc.

  • source
  • parent
  • context
  • view more: next ›