It doesn't matter how convoluted a line from the taxonomy of animals to the chemical components of flavour, the statement remains true. — Vera Mont
The truth or falsehood of a statement, such as "Mammals are warm-blooded animals." is unaffected by the fact that they are not applicable to question such as "Do apples taste like bananas?" — Vera Mont
And even if this simulation was "created", so what? – nothing [i[existential[/i] changes for us simulated inhabitants. — 180 Proof
It can, however, render it inapplicable, irrelevant or nonsensical. Just as you demonstrated. — Vera Mont
No, it doesn't, and the fact that they grow on trees has no effect on their flavour.
And putting a response in the context of the wrong question makes no point. — Vera Mont
It doesn't actually tell us that red apples are sweet; we would need to test the two types of apples. That's the point I'm making. — ToothyMaw
Conversely the individual has the right to demand that science shall hold the ladder to help him to get at least as far as this position, shall show him that he has in himself this ground to stand on. His right rests on his absolute independence, which he knows he possesses in every type and phase of knowledge; for in every phase, whether recognised by science or not, and whatever be the content, his right as an individual is the absolute and final form, i.e. he is the immediate certainty of self, and thereby is unconditioned being, were this expression preferred. If the position taken up by consciousness, that of knowing about objective things as opposed to itself, and about itself as opposed to them, is held by science to be the very opposite of what science is: if, when in knowing it keeps within itself and never goes beyond itself, science holds this state to be rather the loss of mind altogether – on the other hand the element in which science consists is looked at by consciousness as a remote and distant region, in which consciousness is no longer in possession of itself. Each of these two sides takes the other to be the perversion of the truth. For the naïve consciousness, to give itself up completely and straight away to science is to make an attempt, induced by some unknown influence, all at once to walk on its head.
The particular individual is incomplete mind, a concrete shape in whose existence, taken as a whole, one determinate characteristic predominates, while the others are found only in blurred outline. In that mind which stands higher than another the lower concrete form of existence has sunk into an obscure moment; what was formerly an objective fact (die Sache selbst) is now only a single trace: its definite shape has been veiled, and become simply a piece of shading. The individual, whose substance is mind at the higher level, passes through these past forms, much in the way that one who takes up a higher science goes through those preparatory forms of knowledge, which he has long made his own, in order to call up their content before him; he brings back the recollection of them without stopping to fix his interest upon them
The beginning of the new spirit is the outcome of a widespread revolution in manifold forms of spiritual culture; it is the reward which comes after a chequered and devious course of development, and after much struggle and effort. It is a whole which, after running its course and laying bare all its content, returns again to itself; it is the resultant abstract notion of the whole. But the actual realisation of this abstract whole is only found when those previous shapes and forms, which are now reduced to ideal moments of the whole, are developed anew again, but developed and shaped within this new medium, and with the meaning they have thereby acquired.
Is this apple sweet?", utter nonsense in the context of celestial navigation and meaningless noise to speaker of Mandarin. — Vera Mont