[mjburgess]

It doesnt perceive the image of a camera, it's sensor is that image. What it means to perceive is for that image to form. This is the second great fallacies of idealism: (1) the genetic fallacy above that the origin/product of a process must share properties and (2) this fallacy of ambiguity on the word 'see'/perceive (between the mental act of drawing attention to an aspect of a perception, and the physiological act of forming that perception).

When I open my eye, light hits it, striking off the object which I am seeing. What it means to see is for that object to cause my perception. I am NOT seeing my perception, that doesn't make any sense -- it's incoherent because it's an infinite regress.

When I open my eyes and see the coffee, my body changes to have the perception of that coffee as part of my structure -- I am the photographic plate. Just as the photographic plate isnt taking a picture of itself, neither is my eye or mind.

To see is, akin to the photographic plate, to be changed by the world so that you have an impression of it. You do not see seeing, you see objects.

[qsera]

>To see is, akin to the photographic plate, to be changed by the world so that you have an impression of it

And the point is that you don't need the "world" aka reality to make that change. It can come from within, for example a faulty sensor creating an image of a cloud that does not exist.

And the implication that follows is that just because you percieve something does not mean that it is "real".

This can be made more clear if you understand that every "real" object is made up of pixe dust aka fields. When you see a particle at some point, say an electron, there is actually nothing there...but the space at that location behaves, for some reason, as if there is an electron there...

And that is another problem with the physical idea. What happens if you continuously split an object? If it is really physical, then it should remain physical no matter how many times it is split. But we see that it is not the case.

[mjburgess]

Yip, but once you have to explain law-following fixed perceptual fields (ie., that it always seems as if my fixed visual perceptions follow the laws of physics, and so on; that my audial/touch/visual percetions follow geometry exacvtly; that my actions to intervene on the world are causally deterministic; ...) --- then you've a real difficulty.

The mind doesnt have the right kind of properties to explain that. If you modify "consiousness" to include those properties then it's no longer consiousness at all.

Whatever generates law-like fixed perceptions of the objective has to be as if all of material reality exists in its law-like way.

Yes, P(Material Reality Does Not Exist) > 0 BUT whatever confidence you give to that, say p_illusion,

P(Material Reality Exists as it seems to | the fixed background of law-like perceptions) >>>>> p_illusion

You dont escape the need for the objective, the law-like, the fixed, the external.. just because you locate what generates this in "the mind" (redefined to include this). At that point the "mental origin" of this background is material. You arent making any difference to call it mental or physical.

[summarybot]

The assumption that you made earlier , that reality is material first and perceptual second , continues unchallenged in your experience. Your certainty is based on the words of others who also don't know. You should really examine this more carefully. Screening of direct-experience through words is an obstacle that must be overcome.

[summarybot]

You say "you don't see seeing, you see objects" ... Seeing itself is an irreducible fundamental of the universe in the human perspective, that's the point. If it could be reduced and you could split the act of seeing into components, you could say there's the eye [sense faculty], the focal object, and the visual consciousness. You're conflating the three and saying objects are both the eye and the visual consciousness, which is imprecise and unhelpful. A mirror doesn't show you yourself, it shows you a reflection of your external appearance. To say you can see yourself in a mirror is akin to saying you can see a sun in the shadow of a tree.