भाग १ — मन र चेतनाबारे सबैभन्दा बलिया प्रतिस्पर्धी विचारहरू
Philosophy, Science, Neuroscience, Nepali Shashwat Pokharel Philosophy, Science, Neuroscience, Nepali Shashwat Pokharel

भाग १ — मन र चेतनाबारे सबैभन्दा बलिया प्रतिस्पर्धी विचारहरू

मेरी (Mary) को प्रसिद्ध विचार-प्रयोग लिऔँ, जो एउटा सेतो-कालो कोठामा थुनिएकी एक स्नायुवैज्ञानिक हुन्। उनले रातो रङबारेको हरेक भौतिक र गणितीय तथ्य सिकेकी छन् — निश्चित तरंगदैर्घ्य, विभिन्न रंगछायाका कोड, रातो बनाउन अन्य रङ मिसाउने नियम, इत्यादि — तर उनले आफैँले रातो रङ कहिल्यै देखेकी छैनन्। यदि उनी एक दिन बाहिर निस्केर रातो देख्छिन् भने, प्रश्न यो हो — के उनले केही नयाँ सिक्छिन्? यो प्रयोग (“ज्ञान तर्क” — knowledge argument) मूलतः दार्शनिक फ्र्यांक ज्याक्सन (Frank Jackson) ले सन् १९८२ मा भौतिकवादविरुद्धको तर्कका रूपमा रचेका थिए — यसको अन्तर्ज्ञान यो हो कि मेरीले केही नयाँ सिक्छिन्, जसले भौतिक तथ्यहरूले मात्र सचेत अनुभवबारे सबै कुरा समेट्दैनन् भन्ने अर्थ दिन्छ। सहज रूपमा, हामीमध्ये अधिकांश “हो” भन्नतर्फ ढल्किन्छौँ, किनकि हामी आफ्ना आत्मपरक अनुभवलाई महत्त्व दिन्छौँ।

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Part I — The strongest competing ideas on mind and consciousness
Philosophy, Science, Neuroscience Shashwat Pokharel Philosophy, Science, Neuroscience Shashwat Pokharel

Part I — The strongest competing ideas on mind and consciousness

Take the famous thought experiment of Mary, a neuroscientist trapped in a black-and-white room. She has learned every physical and mathematical fact about the color red — specific wavelengths, codes for different shades, rules for mixing other colors to create red, and so forth — but has never seen the color red herself. If she steps outside one day and sees red, the question is: does she learn something new? This experiment (the “knowledge argument”) was originally devised by philosopher Frank Jackson in 1982 as an argument against physicalism — the intuition being that Mary does learn something new, which would imply that physical facts alone don’t capture everything about conscious experience. Intuitively, most of us are inclined to answer “yes”, because we give importance to our subjective experiences.

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