This is a question similar to “am I a butterfly dreaming that I am a man?”. Both statements are incompatible with any other empirical or logical belief, or with making any predictions about future experiences. Therefore, the questions and belief-propositions are in some sense meaningless. (I’m curious whether this is a theorem in some formalized belief structure.)
For example, there’s an argument about B-brains that goes: simple fluctuations are vastly more likely than complex ones; therefore almost all B-brains that fluctuate into existence will exist for only a brief moment and will then chaotically dissolve in a kind of time-reverse of their fluctuating into existence.
Should a B-brain expect a chaotic dissolution in its near future? No, because its very concepts of physics and thermodynamics that cause it to make such predictions are themselves the results of random fluctuations. It remembers reading arguments and seeing evidence for Boltzmann’s theorem of enthropy, but those memories are false, the result of random fluctuations.
So a B-brain shouldn’t expect anything at all (conditioning on its own subjective probability of being a B-brain). That means a belief in being a B-brain isn’t something that can be tied to other beliefs and questioned.
Being concerned implies 1) something has experiences 2) they can be negative / disliked in a meaningful way 3) we morally care about that.
I’d like to ask about the first condition: what is the set of things that might have experience, things whose experiences we might try to understand? Is there a principled or at least reasonable and consistent definition? Is there a reason to privilege edge detectors made from neurons over, say, a simple edge detector program made from code? Could other (complex, input-processing) tissues and organs have experience, or only those made from neurons?
Could the brain be logically divided in N different ways, such that we’d worry about the experience of a certain sub-network using division A, and not worry about a different sub-network using division B, but actually they’re composed mostly of the same neurons, we just model them differently?
We talk about edge detectors mostly because they’re simple and “stand-alone” enough that we located and modeled them in the brain. There are many more complex and less isolated parts of the brain we haven’t isolated and modeled well yet; should that make us more or less concerned that they (or parts of them) have relevant experiences?
Finally, if very high-level parts of my brain (“I”) have a good experience, while a theory leads us to think that lots of edge-detectors inside my brain are having a bad experiences (“I can’t decide if that’s an edge or not, help!”), how might a moral theory look that would resolve or trade-off these against each other?