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The conflict between spirituality and science
The conflict between spirituality and science
The conflict between spirituality and science
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Can a physical object be moved by something that has no spatial location? How is this question relevant to theories of mind? A physical object, such as our body cannot be moved by something that has no spatial location. This is relevant to Dualism and Materialism (both theories of mind) in its entirety. Materialists believe that it is not possible for our bodies to be moved by something that has no spatial location. In this essay, I will explore and argue that although ideas from Dualism, such as self-directed motion and spatial locations/parts can be tempting, the arguments from Materialism, such as the overdetermination problem and X, outweigh Dualism. For those reasons, I will conclude that a physical object cannot be moved by something that has no spatial location. Materialism is the view that mental states are physical or material states. Many scientists and neuroscientists hold this view as they discovered that damaging parts of the brain lead to different types of mental deficits e.g. an inability to concentrate, an inability to form new memories etc. This concludes that the brain is where thinking takes place. But Dualists strongly disagree, as they believe that is not possible for thinking to take place in the brain. The spatial parts …show more content…
The self-directed motion argument from Dualism concludes that there is a part of us that doesn’t consist of matter: Matter is incapable of self-directed motion. The human brain and body consists merely of matter. Therefore, the human brain and body is incapable of self-directed motion. But human beings are capable of purposeful intelligent self-directed motion. Are we merely matter? But physical forces do not push us around. Therefore, we human beings cannot consist of merely matter. But there must be the existence of a non-material component of a human being that justifies our power of self-directed motion (Russell, Mind and Morality Lecture
In this paper, I will argue that it is more likely that the qualia of colour could be explained by physicalism rather than by property dualism. Qualia are subjective experiences, such as our senses (pg. 3). Physicalism views every property as physical, and can be explained by science (pg. 29). Property dualism refers to the philosophical view that minds are made out of one substance, but contain physical properties, and a non-physical mind (qualia) that are not related to each other (pg. 29).
The philosophical theory of dualism holds that mind and body are two separate entities. While dualism presupposes that the two ‘substances’ may interact, it contrasts physicalism by refusing to denote correlation between body and mind as proof of identity. Comparing the two theories, dualism’s invulnerable proof of the existence of qualia manages to evade arguments from physicalism. While a common argument against qualia—non-physical properties defined in Jackson’s Knowledge Argument—targets the unsound nature of epiphenomenalism, this claim is not fatal to the theory of dualism as it contains claims of causation and fails to stand resolute to the conceivability of philosophical zombies. This essay argues that epiphenomenalism, while often designated as a weakness when present in an argument, can remain in valid arguments from qualia.
Richard Taylor explained why the body and the mind are one, and why they are not two separate substances. In the article “The Mind as a Function of the Body”, Taylor divides his article in a number of sections and explains clearly why dualism, or the theory that the mind and the body are separate is not conceivable. In one of these sections it is explained in detail the origin of why some philosophers and people believe in dualist metaphysics. As stated by Taylor “when we form an idea of a body or a physical object, what is most likely to come to mind is not some person or animal but something much simpler, such as a stone or a marble”(133). The human has the tendency to believe a physical object as simple, and not containing anything complex. A problem with believing this is that unlike a stone or a marble a human (or an animal) has a brain and the body is composed of living cells (excluding dead skin cells, hair, and nails which are dead cells). The f...
Elizabeth writes a letter to Descartes asking him to explain to her the relationship “there is between the soul, which is immaterial, and the body, which is material” (Margaret A.: p16). She seeks this clarification particularly on the aspect of how the soul influences the body movements. This question comes following a claim that Descartes had made “regarding the body and the soul” (Gordon B. and Katherine J.: p17 -19). He intimated that the body and the soul exist as single entities and that each has autonomous function. This is found in the philosophy of the dualism.
A dualist may respond with a type of property dualism (epiphenomenalism or interacionism) by saying that mental states supervene on brain states. Therefore, if the brain is damaged, particular mental states will have no supervienence base, and the mind will be affected. This seems to save the duali...
Physicalism, or the idea that everything, including the mind, is physical is one of the major groups of theories about how the nature of the mind, alongside dualism and monism. This viewpoint strongly influences many ways in which we interact with our surrounding world, but it is not universally supported. Many objections have been raised to various aspects of the physicalist viewpoint with regards to the mind, due to apparent gaps in its explanatory power. One of these objections is Frank Jackson’s Knowledge Argument. This argument claims to show that even if one has all of the physical information about a situation, they can still lack knowledge about what it’s like to be in that situation. This is a problem for physicalism because physicalism claims that if a person knows everything physical about a situation they should know everything about a situation. There are, however, responses to the Knowledge Argument that patch up physicalism to where the Knowledge Argument no longer holds.
Dualism claims that the mind is a distinct nonphysical thing, a complete entity that is independent of any physical body to which it is temporarily attached. Any mental states and activities, as well as physical ones, originate from this unique entity. Dualism states that the real essence of a person has nothing to do with his physical body, but rather from the distinct nonphysical entity of the mind. The mind is in constant interaction with the body. The body's sense organs create experiences in the mind. The desires and decisions of the mind cause the body to act in certain ways. This is what makes each mind's body its own.
This paper will discuss the dualism’s Divisibility Argument. This argument relies on Leibniz’s Law and uses a different property to prove the distinctness of brain states of mental states. Mary, who is a materialist, presents several objections to that argument. Her main objection corresponds to the first/third-person approach. She believes that Dave presents that argument only from the first-person approach, which is introspection, and totally disregards the third-person approach, which is observation of another mind. Mary’s objections will follow by the Dave’s response on them from the dualist’s point of view.
To try to explain Dualism through God, we must talk about corporeal bodies and our knowledge of them. Regarding the nature of corporeal bodies and what is known about them and given Descartes premises, the conclusions he draws in Meditation Six are generally the correct ones. He again invokes the causal to argue that the ideas...
The desire to avoid dualism has been the driving motive behind much contemporary work on the mind-body problem. Gilbert Ryle made fun of it as the theory of 'the ghost in the machine', and various forms of behaviorism and materialism are designed to show that a place can be found for thoughts, sensations, feelings, and other mental phenomena in a purely physical world. But these theories have trouble accounting for consciousness and its subjective qualia. As the science develops and we discover facts, dualism does not seems likely to be true.
...re than detections made by the body of particular bodies going about their particular motions. Descartes attempts to draw things away from the body; Descartes’ focus on certainty lead him toward dualism, as he argues that senses are deceiving. For Cartesian Dualism, this is perfectly operable; the deception of the senses to the mind may occur because of some disconnect. Additionally, Hobbes and materialism could be correct in this case, as all thought relates back to sense. In the sixteen hundreds, dualism may have been the more viable theory; however, in today’s day and age, materialism offers a simpler explanation regarding the problems of mind-body interaction and thought. Hobbes clearly outlines a very basic idea of materialism before modern materialist theories such as functionalism come to be.
...nclude, Ryle is correct in his challenge of Descartes’ Cartesian dualism, the mind and body are not two separate parts as dictated by dualist, rather the working of the mind are not distinct from the body. As a result, an observer can understand the mind of another through the actions of the body. It is the combination that makes up a human, human, as they are one and the same.
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...
Dualism means the complete separation of the mental world and the physical world. In philosophy, it is the theory that the universe is explicable only as a whole composed of two distinct and mutually exclusive factors: the mind and the body. Socrates and Plato are called dualists because they think that mind and body are separate and distinct substances. Mind is conscious and non-spatial and body is spatial but not conscious. While separate, these two substances interact. Both Socrates and Descartes argue that the mind and body are separable and immortal.
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 life, such as human dignity and personal identity. The mind-body problem entails two theories, dualism and physicalism. Dualism contends that distinct mental and physical realms exist, and they both must be taken into account. Its counterpart (weak) physicalism views the human as being completely bodily and physical, encompassing no non-physical, or spiritual, substances.