Does Viññāṇa generate Nāmarūpa in the sense that would make "uploading concsciousness" impossible? Does Viññāṇa generate Nāmarūpa in the sense that would make "uploading concsciousness" to a computer impossible?

I was reading this question on philosophy.stack

I'd suspect that it's impossible to make sense of momentary rebirth / causal continuity in terms of computer data. Wouldn't every Buddhist say that pots and trees are mental constructions, so that, even if granted concrete reality, as in the Sarvastavadin school, they don't exist from moment to moment? A chariot's axle, for them, does not generate visual consciousness, only colour and shape do that. And so the same for computers.

But should the Buddhist claim it's not merely opaque but impossible, especially due to mind-body dualism? Does rebirth consciousness actually form the new body (and mind), in the 12 links of dependent origination? Because if it does, unless I've misunderstood 'consciousness', perhaps due to its coupling with 'rebirth', I don't see how anyone can claim that there is genuine continuity. 

As surely my consciousness does not form the physical body of a computer: it's already been designed etc..
I don't understand the question. I just try to help. I write this answer by my guess the question's meaning.

The past (vanished) moment does not "upload" anything to the moment which it affects. It just causes its effect to arise. However, the effects are able to arise as the same habit, e.g. same object and same feeling, because of Upanissaya Paccaya.

The vanished moment is hypochondria. It cannot pass or upload anything to the future, although it still is able to cause new moment effects.

For example, I can smile when I thinking of my dead sister however she vanished and doesn't upload anything to me, she just causes me to smile.