Thank you so much for this explanation. I get it. Utter reductionism.
OK, so as cars pull up to a stop sign, and one by one, stop, the exclusion principle is telling us that the configuration of the word STOP, and its processing by each driver's brain is in no way causative of the drivers' stopping, that the word STOP is an epiphenomenon of the underlying physics between the lightwaves reflecting from the stop sign, the drivers' brains, and the brake pads (all of which are epiphenomena too).
Furthermore, if I can reliably predict that certain large groupings of atoms, whom I call competent drivers of functional cars, will "stop" at this other grouping I call a "stop sign," I seem to be encoding a level of information that is real and substantive, as proven by my ability to do it. If not, then proof, math, all human concepts disappear into the exclusion principle as meaningless, leaving us with no "real" basis for our lived sense of meaning in the world.
If you have in fact found a way to bridge this gap, and resurrect the reality of human (and other agents') thoughts and experiences, I'm in awe. I'm re-reading now, trying to better understand.
Hume's argument is in Part I of "A Treatise on Human Nature, 1739:
Take any action allow'd to be vicious: Willful murder, for instance. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. In which-ever way you take it, you find only certain passions, motives, volitions and thoughts. There is no other matter of fact in the case. The vice entirely escapes you, as long as you consider the object. You never can find it, till you turn your reflexion into your own breast, and find a sentiment of disapprobation, which arises in you, towards this action. Here is a matter of fact; but 'tis the object of feeling, not of reason. It lies in yourself, not in the object. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it. Vice and virtue, therefore, may be compar'd to sounds, colours, heat and cold, which, according to modern philosophy, are not qualities in objects, but perceptions in the mind...