I?) It doesn't make sense to doubt our knowledge of the external world (or its existence) by appealing to aposteriori premises that themselves could be known only if we presuppose that we do have knowledge of the external world (or that it exists). Lewis’s Moral Argument for God’s Existence, “This is the time to get off the Trump train”: Stephen Colbert calls out Trump and the Republicans in a spontaneous, heartfelt monologue. The 100 hours would be true even if the 3D world would not really exist at all. This is because there are vastly more ways of getting things almost right than of getting them exactly right. If we were to be boltzman brains wouldnt it be more likely that our consiousness stemmed from the most simple life form that we can think of? Eventhough the deductive argument of our perceptions being an illussion and therefore we could not know anything if we are boltzman brains, sounds logical in its basis.. A lot, and basically always. To subscribe to this RSS feed, copy and paste this URL into your RSS reader. So to posit a Boltzmann brain is already to posit a whole history of a universe. 2. The obvious answer is to say that not all knowledge is based on arguments with premises. He presents a dialogue between someone worrying about being a BB (W) and someone more sanguine (S) about that. Suddenly, from a chaos of gasses, say, 10^27 atoms just happen to converge in exactly the right way to form a human brain thinking to itself, "I wonder if I'm a Boltzmann Brain". Indeed, the fact that we can remember a long and complex history is in itself evidence against our being Boltzmanns. Both hypotheses are mainly used as leverage in reductio arguments; because this conclusion is absurd, something must be wrong with the assumptions or the reasoning that got us here. Would you mind explaining? So... still virtual certainty that I am a Boltzmann Brain. Which means that if you really are a Boltzmann brain who at first thinks you're not, then when you start jogging your memory, you should discover more and more utter absurdities. This invites the question, might I be a Boltzmann brain? It seems like one of the stronger and more predominant arguments against them boils down to “we don’t like them and we refuse to accept that we could be them,” and I don’t like that. If the Bible includes immoral laws, how can it be inspired? If the Universe lasts forever, the number of nucleated Boltzmann brains is, in most models, infinite; cosmologists such as Alan Guth worry that this would make it seem "infinitely unlikely for us to be normal brains". Boltzmann brains are always fun to think about, and I completely understand the skepticism towards them and I wouldn’t necessarily consider them to be experimentally verifiable - so that’s a other whole issue - but I don’t fully agree with some of the arguments against them, which makes me think I don’t get those arguments and/or am missing something. Or does it? To reason that you're a Boltzmann brain is say that your reasoning is arbitrary and unreliable. Yeah that’s fair. Our grounds for believing it turn out to be more like our grounds for believing general theoretical laws. One of the basic assumptions of science is that it's possible to know something about the universe. Yeah, the entire notion was invented to dissuade Boltzmann from his preferred cosmological theory. I don’t suppose anyone knows the former yet? We therefore conclude that the right strategy is to reject cosmological models that would be dominated by Boltzmann Brains (or at least Boltzmann Observers among those who have data just like ours), not because we have empirical evidence against them, but because they are cognitively unstable and therefore self-undermining and unworthy of serious consideration. Boltzmann proposed that the state of our observed low-entropy universe (which includes our existence) is a random fluctuation in a higher-entropy universe.

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