Dear Stefan,
I am extremely impressed by your sense of humanism which relies on the welfare of humanity and its existence. I did not learn this from your essay, rather from your interaction with other members. In my observation, the people who traverse such a path are isolated, fall out of mainstream, remain largely unheard, except with close friends whose appreciation keeps them going. It sorely becomes difficult for such people even to survive well. But I do see, you have managed to sustain relevance and connection at large to be at least heard meaningfully. In my view, we are living in the darkest phase of humanity, I say so, because, this is the only period humanity understands its place in nature, it has technology even to interfere with natural processes at reasonably larger scale, it knows what is good and what is not good for its own existence, yet it willfully decides to accelerate its own possible extinction. I would not go into detail of how and why. But here is my wishful thinking in our context -- I would love the same value for humanism that you display among the majority, but without the need for basing our values on the supremacy of any 'more potent agent'. I usually, do not take this line with others, since I understand that for most, such supremacy is the only way to find meaning, and happiness in a transient life. But I am certain, it is not so for you; I have seen strength and robustness of your arguments. Reference to your statements are in double quotes.
When you titled your essay 'in search of meaning of meaning', I felt that you understood the fact that every sense and feeling of ours, every thought and expression of ours, carry certain meaning (let me call it semantic value). Then problem gets reduced to what natural process give rise to such semantic values. Most surprisingly, if we only consider the natural association of information with states of matter that is based entirely on limits of natural causation, then it becomes possible to construct a model of how interactions process information and how high level structured and abstract semantic values arise. Physical states interact not the information represented by the states. Does not that make the states objectively observable, while keeping the represented information subjective? But since the process of emergence of abstraction is objective, one can always create tools that can produce certain semantic value by selecting certain specific sequence of interactions, and exhibit the consequence of it even if one is not able to measure it directly. The trouble is that scientists find it easy to deal with quantities of information rather than specific meaning / sense / specification of meaning, that too, only in discrete form, with measures in terms of bits / qubits. But I have not been able to muster enough viewership, or gather momentum.
"There is no reason to think that mankind has already explored all the mysteries of nature. One such mystery is the dichotomy between mind and matter". I could not agree more. In light of this, it would display an arrogance beyond limits to propose 'Theory of everything'.
"But goals, intentions and meaning are terms which describe a subjective world; they cannot easily be made totally independent from any subject and are surely not per se formalizable. Therefore, the terms goal, intention and meaning simply make no sense if every subject is eliminated from these terms. It would be like talking about thoughts and at the same time claiming that there is no need for a thinker of them."
My response to this dichotomy is that subjective experiences are formalizable even if not measurable. Secondly, thoughts (semantic value) of thinkers arise from the same very process that create thoughts. Therefore, thoughts requiring thinkers is merely a linguistic catch.
"Eliminating the subjective dimension from which goals, intentions and meaning take form cannot be the answer to the hard problem ..."
Yes, as I said, if we consider the natural association of information with the states of matter, then there is no way one can eliminate subjective part, the information, which is the source of emergence of all abstract semantics (meaning).
"If there are goals and intentions in the universe that are independent of living creatures, then only another, more potent conscious agent can be the author of these goals."
In order to convert this statement to make it compatible with mine: The term 'living creature' may be replaced with 'physical system'; the difference between a 'physical system' and 'living creature' is merely a definition of living things; 'more potent conscious agent' may be replaced with 'the mechanism of emergence of abstract semantics from natural processes'.
"These kinds of atheism try to deny free will and with it subjective goals and intentions." No, as long as the atheism agrees with non-deterministic world view, it agrees with subjective goals and intentions. I agree with your trust in non-determinism. A formalizability of universe should include this limited non-determinism. Yes, the universe is not entirely predictable, if that is what you mean by 'not formalizable'. It seems you equate formalizability with deterministic predictability, where as in my view formalizability refers to accountability of limits of non-determinism. But let me go ahead with your definition.
"By equating objectivity with mathematical formalizability, it is no wonder that science at one point tends to eliminate the very actor of science, namely the scientist including his goals and intentions." Yes, very right.
"Causation in this picture wouldn't be anymore a one-to-one relation, but a one-to-many relation, whereby the 'many'-parts are all isomorphic to each other." Yes, this is what I mean by indeterminism. By then, I also mean, many-to-one mapping, such that not only the future is non-unique (undetermined), but past is also non-unique from the perspective of the present state.
"For Kurt Gödel's incompleteness theorems to be true, it is necessary that one assumes this system to be consistent, but incomplete. An inconsistent system could prove everything, even the statements of which Gödel could prove that they are not provable within the mentioned system." This view is entirely in consonance with mine, I have also articulated this nearly the same way at some other place. It simply means that Godel's theorems do not apply to information processing in physical systems.
Barring the 'near-death experiences', I feel, your essay is very strong as an alternative description of the theme, fulfilling the very purpose of this contest. I suppose, you brought the near-death experiences only because you demanded, "from time to time this kind of evolving universe can display some truths about itself on some screens called consciousness" from those that defend absolute determinism. I do not know why, often times I feel connected with objects that I encounter. I feel as if I have a stake in this essay, and if I give credence to my feelings, then I wished, near-death experiences were not reasoned here.
Stefan, at the end, the question comes back as, "which version of the 'potent agent' that you believe in?". I mean, those that exist in the scriptures can easily be reasoned against; but to make discussions glamorous, and their presence needed in certain fora, some scientists create their own version, and then go about shooting the ghost they create. But you brought in genuinely to establish your version. I do not know completely your version. But, within the limits of our discussion in the context of this essay, I have reasons to trust that we do not need one. If someone takes a position, that his/her version entails all the laws (known/unknown) of natural causation, then, of course, one cannot disagree with that. Also, I must confess, we are no in a position to discuss the origin and the very existence of things that we feel all around us. There is no way any arguments could settle the issue one way or the other.
Rajiv