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Identity theory in late adulthood
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There are many complicated ideas held about the relationship between existence, or personal identity, and the body. One of these proposed explanations is the body theory. The body theory, in simple terms, states that a person’s identity is directly connected to their physical body. Therefore, if a person is in the same body, they are the same person. This includes many modifications to the body, depending on the breadth of allowance one is willing to give. While the body is technically constantly changing, the body theory makes exceptions for the process of aging, the movement of atoms and molecules, and the like. There are, however, limitations to what is considered the same person. These involve more complicated topics, such as reanimation …show more content…
A body is an organic structure that changes over time but is still different from person to person. A person will generally have the same body for their entire life. According to Merriam-Websters dictionary, a body “the organized physical substance of an animal or plant either living or dead; the material part or nature of a human being.” The body is able to change, as it is a living thing as long as the base materials and overall structure are the same. In general, the body theory allows for normal changes to occur to the human body. These can include growing up or aging. This could be losing a large amount of weight or changing one’s hair color. Despite appearing differently, this is still the same person because they are in the same body. The same thing goes for very technical, more scientific, definitions of being in the same body. Even though the molecules are technically changing and moving, the atoms within a person’s body shirt from moment to moment, it …show more content…
Unfortunately, most of these parallels relate to inanimate objects that have varying levels of personal touches associated with them. One of the most well-known is that of Theseus’ Ship. This analogy is such that there was a ship that had traveled to many places and went through many adventures, but over time had been entirely replaced, piece by piece. The question is whether this is the same ship as when it was first built (Cohen). These ships would be quantitatively the same. On the other hand, if there were two identical ships built, and one of the ships sank, many people would not consider the ships to be the same before or after one sank because there were two to begin with. One could say that Theseus’ ship was not the same after it was rebuilt because it is as if a whole new ship with the same qualitative characteristics was constructed. While both sides can be argued for, when applied to a person, the lines between the same versus being different blur even further. The analogy can be translated to a person that has had extensive plastic surgery, joint replacements, prosthetics, or even lost or gained a significant amount of weight. The person is still technically in the same body, but the person appears to be different than they originally were. Psychologically the person may also feel very different. There could be differences in self-esteem and confidence. There may also be new limitations or
Like a blueprint or instruction manual, the objective of a rhetorical analysis is to dissect a written argument, identify its many parts, and explain how all of them come together to achieve a desired effect. Susan Bordo, a professor of Gender and Women’s Studies at the University of Kentucky, wrote “The Empire of Images in Our World of Bodies”, published in 2003 in The Chronicle of Higher Education. Her essay examines how the media plays a pervasive role in how women view their bodies to the point where we live in an empire of images and there are no protective borders. In “The Empire of Images in Our World of Bodies”, Bordo not only effectively incorporates numerous facts and statistics from her own research and the research of others; she also appeals to emotional realities of anxiety and inadequacy felt by women all over the world in regards to their body image. Ultimately, her intent is to critique the influence of the media on self-confidence and body image, and to remind her audience of the overt as well as subconscious messages they are receiving on a daily basis.
In this paper I offer an explication of John Perry’s dialogue on the problem of personal identity, and my evaluation of the strongest account of personal identity between the body, mind, and soul. In this paper I will argue that the strongest account of personal identity is that a person can be identified by their soul. By having the sameness of soul you will then be able to solve the problem of personal identity. Your soul is the foundation of whom you are and by definition, personal identity means “The persistent and continuous unity of the individual person normally attested by continuity of memory with present consciousness.” And without your soul memory could not exist.
The reading assigned titled “The Socially Constructed Body” by Judith Lorber and Yancey Martin dives into the sociology of gender with a specific focus on how the male and female body is compromised by social ideals in the Western culture. She introduces the phenomenon of body ideals pressed on men and women by introducing the shift in cosmetic surgery toward body modifications.
The only logical conclusion to derive from this observation is that what we consider to be ourselves is not our bodies. As a result, an individual’s personal identity cannot be rooted in just his or her body, unlike what body theorists would like to
Sameness of person consists not in sameness of soul nor the sameness of body, but in sameness of consciousness. According to the memory view, the personal identity is established by (genuine) memory-relations. Locke’s theory manifests the idea that rather than being tied to our physical bodies, our identity is bound to our consciousness. Locke, in one of his works states that consciousness is the perception of what passes in a man’s own mind. Essentially, meaning that consciousness equals memories. Unlike, the conventional theories; bodily and soul view, Locke’s views that memory relations constitute “a person is a sequence of person-stages linked by (genuine) memory.” As personal identity is not bound by a constant component of a person to be present over a whole lifetime, neither body nor a soul.
Before understanding the effects of body image on contemporary women, one must first comprehend the term that is body image. According to Psychology Today’s definition, “body image is the mental representation one has for themselves. It is the way one sees their physical body. However, this mental representation may or may not always be accurate.
In everyday life it appears that the body is overlooked in its relation to the mind. This notion of body and mind separation is not something that necessarily sits well with people. The debate can sit on either scientific knowledge or religious beliefs. Currently this is what we deal with when this sort of debate occurs. With the various belief structures prevalent in humans we can’t assume argument is stronger than another.
What is personal identity? This question has been asked and debated by philosophers for centuries. The problem of personal identity is determining what conditions and qualities are necessary and sufficient for a person to exist as the same being at one time as another. Some think personal identity is physical, taking a materialistic perspective believing that bodily continuity or physicality is what makes a person a person with the view that even mental things are caused by some kind of physical occurrence. Others take a more idealist approach with the belief that mental continuity is the sole factor in establishing personal identity holding that physical things are just reflections of the mind. One more perspective on personal identity and the one I will attempt to explain and defend in this paper is that personal identity requires both physical and psychological continuity; my argument is as follows:
Briefly, we can conclude by deduction that body, brain, and soul are not sufficient to explain personal identity. Personal identity and immortality will always cause questions to arise from philosophers, as well as other individuals, and although many philosophers may object and disagree, the memory criterion offers the most sufficient explanation.
“Self” is the identity bestowed upon humans that allows us to distinguish ourselves from one another. A persons unique psyche is what entitles them to be considered an individual and mindfully independent. This distinct self identity follows a person through out every facet of their lives. It remains the same “self” from the time a person is born to the day they die, and possibly after. Despite many opinions, the true “self” does not come from our physical body, it comes from the mind and the soul. It is not what a person specifically thinks and feels, but the distinctive unparalleled way they do so. “Self” is embodied by our continued existence in every moment we experience. Our “self” is created to be stable and is best exemplified through consciousness. Consciousness, as defined by Miller in John Perry’s First Night, is “the non-physical and non-material aspects of you”. Some non-physical features of consciousness are demonstrated through our actions, memories, and how we perceive information. As new born babies, our consciousness is already established. Newborns have the ability to recognize their individual needs. They have a full understand of their idea of pain and pleasure, happiness and sadness. As we grow older, we better establish an awareness of our
The Theory of Mind-Body Dualism is the view that there are two different kinds of things or substances that make up human beings: a physical body and a non-physical mind or soul. “Many dualist believe that a materialistic account of the mind is insufficient to explain everything we want to about the nature of mind and that the mind can be ‘embodied’ or ‘disembodied’” (Mind Body Dualism 1 Notes). Two famous arguments that breaks down dualism a little is The Argument from Conceivability says that the mind can exist without a body like a “disembodied mind” and the body cannot exist without a mind. And The Argument from Divisibility saying the mind cannot be identified with body because the body is divisible while the mind is indivisible.
In philosophy, the majority of studies relate to the mind. Whether it is the main subject or just a helpful side topic to move the main subject along, this term is used often. Defining the term mind is difficult, and is a topic that is popularly studied and debated among philosophers. These qualified and knowledgeable people try to determine whether or not the mind is who people are or if they are their body or a combination. Although they have learned many helpful truths and defined other useful terms, the debate is still evident in the philosophical community today. Learning about how the mind relates to the body, and whether the mind and the brain are the same thing are other ways to look at the many options of how to discern
RECALL: The writer makes several important points in “Body and Mind” from “Problems from Philosophy”. The writer discusses the idea of the body being a material entity and the mind as an immaterial entity. The mind and body problems arise due to the different types of facts and their relation with each other. The concept of mind body dualism is an attempt to solve this conflict between these two entities and the main points discussed in the chapter are: 1) According to the ‘Conceivability Argument for Dualism’, presented by Descartes, the mind and the body cannot exist without each other and if they were to do so, they would not be the same thing; 2) Physical facts are proven through observations but mental states are private and cannot be
It is apparent that we are personified entities, but also, that we embrace “more” than just our bodies. “Human persons are physical, embodied beings and an important feature of God’s intended design for human life” (Cortez, 70). But, “human persons have an ‘inner’ dimension that is just as important as the ‘outer’ embodiment” (Cortez, 71). The “inner” element cannot be wholly explained by the “outer” embodiment, but it does give rise to inimitable facets of the human mental life such as human dignity and personal identity.