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Describes the relationship between mind and body
Describes the relationship between mind and body
Describes the relationship between mind and body
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Descartes' formulation of what he calls the “Real Distinction” has proved foundational to our modern concepts of being and consciousness. His contention has irreversibly influenced the fields of psychology, neuroscience, philosophy, and others while cementing into the popular consciousness the notion of a definite dichotomy between the mind and the body. In this paper, I will flesh out what Descartes' meant by the term “real distinction,” discuss the arguments he uses in its' defense, and then argue myself that this distinction between mind and body (at least as Descartes frames it) goes much too far, and that it is a much more viable probability to believe that mind and body are actually intertwined, one and the same.
Descartes' Conception of, and Arguments for, the Real Distinction
A modern, casual observer on a skim of the Meditations may be simple enough to conclude that, by virtue of its rather appended appearances, curiously scattered throughout the sixth and final meditation, Descartes' concept of the real distinction is just that, an appended curiosity of little consequence in Descartes' argument. Yet, when we flip back to the front of the work, we realize that its full title is, in fact, Meditations on First Philosophy in Which the Existence of God and the Distinction between the Soul and the Body Are Demonstrated. Clearly, then, Descartes found a great deal of value in this seemingly tacked-on discovery. So what exactly did Descartes mean by the “real distinction?” Simply stated, it is Descartes' distinction between the mind and the body. The two, he believes, are substances that can be separated completely (at least in conception), such that a mind can persist without a body, and vice versa. Descartes elaborates tw...
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...the mind is completely non-thinking, then it is also completely non-existing. Without the body, the mind cannot exist. Additionally, according to Descartes own definition that substances that cannot be explained without recourse to another are actually the same substance, it is a natural conclusion that since mind cannot be explained without the body, the two are actually the same substance, and there is no real distinction. This means that, returning to the question of “At what point does the mind fuse with the body?” we can now see that the mind and the body come into being simultaneously by virtue of the fact that they are only one being, either casting doubt on Descartes' use of the principle of sufficient reason, or suggesting that God inseparably fuses mind and body at the exact moment of conception. Either way, there is no place for Descartes' real distinction.
Descartes' error, Antonio Damasio tells us, was his belief in "the abyssal separation between body and mind . . . " (250). As Damasio notes, there are certainly many specific "errors" in Descartes' writings--that heat causes the circulation of the blood, for example, or that movement is translated instantaneously through the plenum from one object to another--but all these notions have been "corrected" by subsequent theory in ways that we can imagine Descartes himself might easily accept. The "abyssal separation" persists as the central cliché of modern philosophy because we do not yet agree on a solution, and Descartes serves as the convenient scapegoat for those who want to argue for the reduction of mind to matter. Damasio himself is part of a new generation of neuroscientists who, using the framework of connectionism or neural network theory, think they posses a solution to the mind/body [End Page 943] problem. The actual object of his attack is thus not so much Descartes but those cognitive psychologists who have defined themselves in terms of a Cartesian "nativism" or doctrine of innate elements of knowledge not derived from sensation. None of these "nativists" literally believes in mind/ body dualism, but insofar as they cling to the central functionalist dogma that mind can be instantiated in any physical system they de facto treat mind as something that can be considered apart from embodiment, and they embrace, more or less, an overtly Cartesian methodology, which Jerry Fodor has called "methodological solipsism." 1
This idea begins the philosopher’s ongoing discussion on the body and the mind. The first thing he must do is prove he exists beyond a doubt. Descartes declares, “If I convinced myself of something then I certainly existed” (4). This idea rests on the ability of his mind, if he did not actually exist, he would not be have any sort of mental activity. From this early point in the text, Descartes foregrounds the superiority of the mind. As Blackburn puts it, “he is forced to recognize that his knowledge of his self is not based on knowledge of his embodied existence” (20). For Descartes, the ability the think defines the self (the mind/soul)– he cites thought as the one thing that cannot be separated from him. He believes if he stopped thinking he would stop existing. His ability to think sustains him, at this point in his meditations he is only a mind, his mental existence is the only thing he has
Outline and assess Descartes' arguments for the conclusion that mind and body are distinct substances.
René Descartes was the 17th century, French philosopher responsible for many well-known philosophical arguments, such as Cartesian dualism. Briefly discussed previously, according to dualism, brains and the bodies are physical things; the mind, which is a nonphysical object, is distinct from both the brain and from all other body parts (Sober 204). Sober makes a point to note Descartes never denied that there are causal interactions between mental and physical aspects (such as medication healing ailments), and this recognition di...
Descartes makes a careful examination of what is involved in the recognition of a specific physical object, like a piece of wax. By first describing the wax in a manner such that “everything is present in the wax that appears needed to enable a body to be known as distinctly as possible” (67), he shows how easily our senses help to conceive our perception of the body. But even if such attributes are modified or removed, we still recognize the changed form, as the same piece of wax. This validates Descartes’ claim that “wax itself never really is the sweetness of the honey, nor the fragrance of the flowers, nor the whiteness, nor the shape, nor the sound” (67), and the only certain knowledge we gain of the wax is that “it is something extended, flexible, and mutable” (67). This conclusion forces us to realize that it is difficult to understand the true nature of the wax, and its identity is indistinguishable from other things that have the same qualities as the wax. After confirming the nature of a human mind is “a thinking thing” (65), Descartes continues that the nature of human mind is better known than the nature of the body.
“Cogito ergo sum - I think therefore I am.” A mathematician, scientific thinker, and metaphysician Rene Descartes used this term in his “Meditation on First Philosophy.” This term has become famous especially in western philosophy. However, this term was not Descartes only legacy. His legacies include the development of the Cartesian coordinates, philosophical books, and theories. Even though the distinction between mind and body can be traced to the Greeks, Descartes account of the mind and body relationship has been considered the first and the most influential. Descartes was born in 1596 in France, from 1628 to 1649 Descartes remained in Holland, during this time he composed multiple works that set the scene for all later philosophical study of mind and body. (René Descartes and the legacy of mind/body dualism) “Meditation on First Philosophy,” is one of Descartes famous treatises. First published in the 17th century, it consists of six meditations. In the first meditation Descartes eliminates all belief in things that are not certain, basically he removes everything from the table. Then one by one he examines each belief and determines whether any of these beliefs can be known for sure. Meditations three and five focus on the existence of God. This ontological argument is both fascinating and poorly understood in the philosophical community. Descartes tries to prove God’s existence by using simple but influential foundations. (Nolan). Descartes innate ideas proof and ontological proof of the existence of God is going to be assessed through the summarization of meditation thee and meditation five, while his work is also going to be compared to Anselm’s ontological argument on the existence of God.
One of the ways in which Descartes attempts to prove that the mind is distinct from the body is through his claim that the mind occupies no physical space and is an entity with which people think, while the body is a physical entity and cannot serve as a mechanism for thought. [1]
Rene Descartes decision to shatter the molds of traditional thinking is still talked about today. He is regarded as an influential abstract thinker; and some of his main ideas are still talked about by philosophers all over the world. While he wrote the "Meditations", he secluded himself from the outside world for a length of time, basically tore up his conventional thinking; and tried to come to some conclusion as to what was actually true and existing. In order to show that the sciences rest on firm foundations and that these foundations lay in the mind and not the senses, Descartes must begin by bringing into doubt all the beliefs that come to him by the senses. This is done in the first of six different steps that he named "Meditations" because of the state of mind he was in while he was contemplating all these different ideas. His six meditations are "One:Concerning those things that can be called into doubt", "Two:Concerning the Nature of the Human mind: that it is better known than the Body", "Three: Concerning God, that he exists", "Four: Concerning the True and the False", "Five: Concerning the Essence of Material things, and again concerning God, that he exists" and finally "Six: Concerning the Existence of Material things, and the real distinction between Mind and Body". Although all of these meditations are relevant and necessary to understand the complete work as a whole, the focus of this paper will be the first meditation.
In the Sixth Meditation, Descartes makes a point that there is a distinction between mind and body. It is in Meditation Two when Descartes believes he has shown the mind to be better known than the body. In Meditation Six, however, he goes on to claim that, as he knows his mind and knows clearly and distinctly that its essence consists purely of thought. Also, that bodies' essences consist purely of extension, and that he can conceive of his mind and body as existing separately. By the power of God, anything that can be clearly and distinctly conceived of as existing separately from something else can be created as existing separately. However, Descartes claims that the mind and body have been created separated without good reason. This point is not shown clearly, and further, although I can conceive of my own mind existing independently of my body, it does not necessarily exist as so.
Using Strawson’s examination as a guide to Descartes philosophy,i have tried to show how the two issues, of individuation and identity threaten to destroy Descartes’ philosophy of mind-body dualism.
Descartes is a very well-known philosopher and has influenced much of modern philosophy. He is also commonly held as the father of the mind-body problem, thus any paper covering the major answers of the problem would not be complete without covering his argument. It is in Descartes’ most famous work, Meditations, that he gives his view for dualism. Descartes holds that mind and body are com...
In the second meditation he has found one true fact, "I think, therefore I am". Descartes then attempts to discover what this "I" is and how it perceives reality. The "I" is a body, a soul, and a thinking thing. It gains perception and recognition through the senses, the imagination, and the mind. He runs into two major problems in these meditations. The first was the existence of reality. The second is the connection between body and mind as he defines them.
Descartes argues that the mind and body can be thought of as separate substances. Descartes writes “I have a body that is very closely joined to me, nevertheless, because … I have a clear and distinct idea of myself, insofar as I am merely a thinking thing and not an extended thing and because … I have a distinct idea of a body, insofar as it is merely an extended thing and not a thinking thing, it is certain that I am really distinct from my body and can exist without it” ( Descartes 50). With this quote, Descartes is saying that the mind and body are separate because he has two distinct ideas of the body and the mind and the body is not a thinking thing as he is but an extended substance. Another point to Descartes argument is that the mind and body are different due to one being indivisible and the other being divisible. Descartes writes “a body, by its very nature, is always divisible. On the other hand, the mind is utterly indivisible” (53). Here is saying that there are ...
While the great philosophical distinction between mind and body in western thought can be traced to the Greeks, it is to the influential work of René Descartes, French mathematician, philosopher, and physiologist, that we owe the first systematic account of the mind/body relationship. As the 19th century progressed, the problem of the relationship of mind to brain became ever more pressing.
Therefore whilst the body itself can be doubted the soul cannot, following this he states that the body and soul cannot be one and the same. They must in fact be separate and distinct entities. The inescapable conclusion Descartes comes to is that he possesses mind, his ‘thinking being’, as distinct from his body. He saw the mind and body as existing in two different states of being- the mental and the physical. The mind is’ non-spatial’, it experiences thought, feelings, desires and emotions. The body is located in time and space in a physical sense. This opposes the original statement as it suggests that the body and the soul are in fact separate entities. However Descartes ‘observation is criticised by Brian Davies who challenges this idea stating that just because he can consider himself to be sober does not in actual fact mean that he is, Descartes theory is limited somewhat ironically only by his own thoughts, and the fact that the human mind is far more complex and often times deceptive than we perceive it to be. Another key critic of Descartes dualist view is that of Gilbert Ryle who likened the dualist view to the , 'doctrine of the ghost in the machine ' and argued that it rested upon merely a, ' categorical mistake ' as the soul itself is not a separate entity from the body but only understandable in relation to the body. Ergo Descartes description of the souls residence, a ‘principal seat in the little gland which exists in the middle of the brain, from whence it radiates forth through all the remainder of the body ', conveys that whilst he considers the soul to be non-physical he gives it a physical location, which seems