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Philosophers regularly use complex (running) virtual machines (not virtual realities) composed of enduring interacting non-physical subsystems (e.g. operating systems, word-processors, email systems, web browsers, and many more). These VMs can be subdivided into different kinds with different types of functions, e.g. "specific-function VMs" and "platform VMs" (including language VMs, and operating system VMs) that provide support for a variety of different (possibly concurrent) "higher level" VMs, with different functions.
Yet, almost all ignore (or misdescribe) these VMs when discussing functionalism, supervenience, multiple realisation, reductionism, emergence, and causation.
Such VMs depend on many hardware and software designs that interact in very complex ways to maintain a network of causal relationships between physical and virtual entities and processes.
I'll try to explain this, and show how VMs are important for philosophy, in part because evolution long ago developed far more sophisticated systems of virtual machinery (e.g. running on brains and their surroundings) than human engineers so far. Most are still not understood.
This partly accounts for the apparent intractability of several philosophical problems.
E.g. running VM subsystems can be disconnected from input-output interactions for extended periods, and some can have more complexity than the available input/output bandwidth can reveal.
Moreover, despite the advantages of VMs for self-monitoring and self control, they can also lead to self-deception.
For a lot of related material see Steve Burbeck's web site http://evolutionofcomputing.org/Multicellular/Emergence.html
(A related presentation debunking the "hard problem" of consciousness is also in this collection.)