It was G.K. Chesterton who said:
the things common to all men are more important than the things peculiar to any men. Ordinary things are more valuable than extraordinary things; nay, they are more extraordinary. Man is something more awful than men; something more strange. The sense of the miracle of humanity itself should be always more vivid to us than any marvels of power, intellect, art, or civilization. The mere man on two legs, as such, should be felt as something more heartbreaking than any music and more startling than any caricature. Death is more tragic even than death by starvation. Having a nose is more comic even than having a Norman nose.
To which I would add that having a state of consciousness is more absurd even than having an altered state of consciousness.
Absurd?
Well, yes.
Back in the 1960s there was a genre of "theatre of the absurd", and in one such play,
A resounding tinkle by
N.F. Simpson, one of the characters turns on a radio and hears a parody of an Anglican church service, with its versicles and responses:
V: Let us weep at the elastic as it stretches
R: And rejoice that it might have been otherwise
V: Let us sing because round things roll
R: And rejoice that it might have been otherwise
V: How flat are our trays
R: Our sewers how underground and rat-infested altogether
V: As a river flows always towards its mouth
R: So is sugar sweet.
V: Let us laugh with those we tickle
R: And weep with those we expose to teargas.
You get the idea -- but where is all this leading to?
It leads here:
V: Let us throw back our heads and laugh at reality
R: Which is an illusion caused by mescaline deficiency
V: At sanity
R: Which is an illusion caused by alcohol deficiency.
V: At knowledge which is an illusion caused by certain biochemical changes in the human brain structure during the course of human evolution, which had it followed another course would have produced other biochemical changes in the human brain structure, by reason of which knowledge as we now experience it would have been beyond the reach of our wildest imaginings; and by reason of which, what is now beyond our wildest imaginings would have been familiar and commonplace. Let us laugh at these things. Let us laugh at thought.
R: Which is a phenomenon like any other.
V: At illusion
R: Which is an illusion, which is a phenomenon like any other.
V: Let us love diversity.
R: Because there is neither end nor purpose to it.
V: Let us love simplicity.
R: Because there is neither end nor purpose to it.
V: Let us think and think we think because leaves are green and because stones fall and because volcanoes erupt in a world where seas are salt.
R: Amen.
Forty years later I came across this blog:
Memoirs of an ex-Christian: I am my brain, in which the writer says, among other things
current advances in science, especially in neuroscience, are pointing to the disconcerting realisation that the soul is simply a product of, and is totally dependent on, the brain. In a fascinating article on the mystery of consciousness, published in the latest edition of Time, Steven Pinker, Johnstone Professor of Psychology at Harvard
I'd also read something similar in an op-ed article in a Sunday newspaper a couple of years ago, to the effect that some neuroscientists and psychologists who have studied human consciousness had come to the conclusion that there's "nobody home". Such a conclusion might fit well with Buddhist anthropology, which generally denies the "self". It differs from Christian anthropology, which is based on the ultimate significance of the person.
But we didn't need neuroscientists to tell us this. Philosophers have pondered it for centuries, and most moderately bright 16-year-olds go through a solipsist phase. For me it was triggered by reading "The new reality" by
Charles L. Harness, which for me was a paradigm shift that shaped my understanding of paradigm shifts.
I suspect that the question whether there is a "ghost in the machine" is not one that will be answered by neuroscience. It ends up in a circular argument, like a snake swallowing its own tail. Pinker's article gives numerous instances of the brain's limitations and the way in which it can be deceived. Why should it not be deceived when it tries to understand its own functioning?
The blogger (following Pinker) goes on to raise another question:
For some, this idea can be incredibly disconcerting. Not only does it rule out an afterlife, but it also brings up the question of morality: how can someone be moral without having to account for their actions in an afterlife? Steven Pinker, in the Time article, argues that the materialistic view of consciousness offers a sounder basis for morality than the supernatural view of an afterlife, as it forces us to recognise the interests of other beings.
Is this anything more than wishful thinking?
If we rely
solely on what neuroscience can tell us, the only system of values we can derive from it is nihilism: nothing exists, nothing is knowable, nothing has value.
Whether or not there is a ghost in the machine, one cannot derive values from the mechanism alone.
And Pinker errs when he says that "the biology of consciousness offers a sounder basis for morality than the unprovable dogma of an immortal soul", because the biology of consciousness provides no proof whatever for the value of anything. He also errs if he thinks that Christian morality, for one, depends on the dogma of an immortal soul. It doesn't.
Christian morality does indeed have unprovable dogmas as its basis, but it is just not the dogma of an immortal soul or an afterlife in which there are rewards and punishments. The basis of Christian morality is the idea that persons exist and have value. This is unprovable. But it is precisely the same dogma that lies at the basis of Pinker's proposed morality, and it is equally unprovable, and it cannot be derived from the biology of consciousness. It is derived from the consciousness of consciousness, which is not quite the same thing.
A Christian theologian, Paul Tillich, once said, "It is the greatness of Christianity that we can see how small it is. The importance of being a Christian is that we can stand the insight that it is of no importance."
And perhaps this too can be paraphrased and extended, as I paraphrased and extended the quotation from Chesteron at the beginning. The importance of being a Christian is that we can stand the insight that it is absurd.
But it seems to me that those, like Pinker, who claim to be able to derive morality from the biology of consciousness, do so because they cannot stand the insight that it is absurd.
And then, of course, there is
that fool Dawkins.
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This a "synchroblog" posting, which means that other bloggers will be posting on the same day on the general theme of "Altered states of consciousness". Here are links to the other
synchroblog postings.
Added in July: here's a belated link that would have been a worthy addition to this Synchroblog:
Altered States, by Anthony North.
