I appreciate the depth of your reply and the emphasis you place on existential interaction as the basis of consciousness. That said, I want to raise two concerns: (1) the vagueness of “interaction” as used here, and (2) a tendency toward romantic framing that avoids definitional clarity.
1. What counts as “existential interaction”?
You argue that consciousness emerges not through symbolic representation, but through interaction in existential reality. But without a precise definition of “interaction,” this claim risks becoming ungrounded. For example:
Is “interaction” limited to direct physical or sensory engagement?
Do internal simulations, like mentally rehearsing a conversation or planning for the future, count as interactions?
What about dream states, or belief changes based on remembered or imagined events?
If we accept that internal dynamics (e.g., recursive simulations, belief updates, predictions) can alter future actions, then not all meaningful interactions are external or physically causal. Consciousness, in this view, involves a recursive loop between internal symbolic representations and potential behavior—even in the absence of outward interaction. This is testable and describable in formal terms using information theory and algorithmic complexity.
By contrast, the term “existential interaction,” as used in your comment, is philosophically resonant but operationally undefined. Without constraints, it becomes a poetic placeholder rather than a conceptual tool.
---
2. Romanticism over rigor
Statements like “things are as they are perturbed” or “calling something a thing doesn’t make it that thing” suggest a romantic metaphysics—inspiring, but unfalsifiable. These phrases evoke feeling rather than structure. They resist the very thing science—and rigorous philosophy—requires: a shared, consistent definitional frame. That’s not necessarily wrong, but it weakens the explanatory utility.
My approach seeks to balance both: symbolic representation as compressed memory of prior interactions, used in a recursive, predictive loop to inform future behavior. These symbolic structures interact within the system by modifying the being’s internal state and expected outcomes—this is both measurable and philosophically defensible.
---
To summarize:
Existential interaction, unless defined, cannot distinguish between conscious and unconscious systems.
Romantic language about being and perturbation may inspire, but without operational clarity, cannot explain.
Symbols, when used in recursive, desire-driven feedback loops, are not inert—they’re interactive mechanisms embedded within the system’s dynamics.
Would you agree that we might need both existential embeddedness and internal symbolic recursion to fully describe consciousness?