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The mind-body relationship
Concept Of Dualism
The mind-body relationship
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Dualism is the view which states that there exists two types of substances. An immaterial entity that is responsible for our mental life, and a material body . It claims that both are able to interact and affect one another. In Difficulties for the Dualist by Smith, P. and Jones, O.R. , many problems are raised against dualism. I will focus on the nature of the mind/body interaction. The argument claims that the mind/body causal interaction is mysterious, and therefore materialism is the more attractive argument. I will disagree with the authors by arguing that body/body interactions are equally mysterious considering that both types of interactions both boil down to a rock-bottom explanation in which we can no longer further explain. I will then conclude that dualism is valid in claiming …show more content…
If you ask a dualist to explain in detail how the intention to raise your arm could cause it to lift, the dualist would not be able to identify a direct cause, and will have to settle with the claim that this is what we observe to be happening. However, if you ask a materialist, or someone who denies that there exists immaterial entities responsible for our mental life, to explain how to objects can cause each other to move, the materialist will appeal to the initial force that causes the object to move, and the gravity and friction that slow it down and eventually cause it to stop to explain the causal mechanism at work. They can further explain by appealing to the qualities of the objects, such as weight, and so on. Therefore, materialism is viewed as the more appealing position because it can offer deeper levels of explanation of the body/body interactions, while dualism is viewed as mysterious because it is unable to provide an explanation for the mind/body at such deep
ABSTRACT: I describe and analyze Anne Conway’s critique of Cartesian dualism. After a brief biographical introduction to Conway, I sketch some of the influences on her philosophy. I then describe her non-Cartesian view of substance. According to Conway, there is only one substance in created reality. This substance contains both matter and spirit. A purely material or spiritual substance is, she argues, an impossibility. Next, I discuss several of Conway’s arguments against Cartesian dualism. Firstly, dualism is inconsistent because dualists, while denying that concepts such as divisibility and extension are applicable to spiritual substance, nevertheless use such terms when describing the soul or spirit. They assume that soul or spirit is something particular which can be located somewhere. Secondly, she argues that dualism results in mechanism because it makes too sharp a distinction between body and soul, thus regarding the body as a mechanical machine and the soul as something which is not integrally related to the body. Thirdly, dualism cannot account for the interaction between mind and body. The two substances of which a dualist speaks are defined on the basis of the exclusion of characteristics. But the two things which have nothing in common cannot influence each other causally.
Jaegwon Kim argues that the “pairing problem” is a serious issue for substance dualism. He thinks that dualism is unintelligible and aims to show that the “pairing problem” explicates this. The conclusion that Kim is presenting is that the mind as an immaterial substance cannot causally interact with physical objects and furthermore, not with anything at all; this renders minds futile thus leaving us the conclusion that substance dualism is also useless. I will be explicating what casual relations are, and the pairing problem to clarify that the pairing problem does render dualism unintelligible. I will further contemplate a possible objection to this position and a possible reply. In conclusion, I agree with Kim’s approach, the pairing problem succeeds in making dualism unintelligible by showing that minds have no way of interacting with physical objects due to the fact that they cannot be rightly paired by cause and effect.
First, when considering dualism, is it conceivable to have a physical drug that can kill something that has no physical attributes? Is it possible to have to have a physical drug that can kill something separate from the body? It seems such a drug would be impossible in principle regardless if you’re a dualist. Perhaps not as much to someone who believes that the mind is wholly separate from the body (still seems a little absurd) but it is important to note that dualism does not require that the mind and body be independent as the story suggests but just merely separate. If dualism truly entailed that a body without a mind could operate exactly as though it had a mind there is definitely something a little wrong with it however it
Essentially, Dualism is “a thought that facts about the world in general or of a particular class cannot be explained except by supposing ultimately the existence of two different, often opposite, and irreducible principles” (Singh). Henry Jekyll, an esteemed doctor possesses a brilliant intelligence is too conscious of “the duplicity of the life that he leads, and of the evil that resides within him” (Singh). Jekyll discusses his thoughts on duplicity in his
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...
While reading this chapter, I notice that the author divided philosophers into two main groups those who claim there is only one kind of reality, and those who claim there are two kinds of realities. On page 55 it states the first place is metaphysical monism and the second is metaphysical dualism.
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...
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...
Fodor begins his article on the mind-body problem with a review of the current theories of dualism and materialism. According to dualism, the mind and body are two separate entities with the body being physical and the mind being nonphysical. If this is the case, though, then there can be no interaction between the two. The mind could not influence anything physical without violating the laws of physics. The materialist theory, on the other hand, states that the mind is not distinct from the physical. In fact, supporters of the materialist theory believe that behavior does not have mental causes. When the materialist theory is split into logical behaviorism and the central-state identity theory, the foundation of functionalism begins to form. Logical behaviorism states that every mental feeling has the same meaning as an if-then statement. For example, instead of saying "Dr. Lux is hungry," one would say "If there was a quart of macadamia brittle nut in the freezer, Dr. Lux would eat it." The central-state identity theory states that a certain mental state equals a certain neurophysiological state. The theory works in a way similar to Berkeley’s representation of objects. Both mental states and objects are a certain collection of perceptions that together identify the particular state or object.
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... ... middle of paper ... ...
On the dualism side of the argument, psychophysical parallelism and psychophysical interactionism have been advanced as explanations for the workings of mind and body. Parallelism has it that mental and physical events are independent of one another but occur simultaneously. Philosophers such as Leibnitz, for example, held that the activities of the mind and body were predetermined, and that both simply ran their course in a carefully orchestrated, synchronized, yet independent fashion. Interactionists, on the other hand, hold that mental and physical events are related in a causal way, such that the mind can influence the body and vice-versa. Descartes championed this idea with his notion that humans are "pilots in a ship;" mental beings who guide physical bodies through the world. Both psychophysical parallelism and psychophysical interactionism agree that the mind and body are of two different natures, and disagree over how closely those natures may interact.
Dualism is the theory that mind and matter are two distinct things. The main argument for dualism is that facts about the objective external world of particles and fields of force, as revealed by modern physical science, are not facts about how things appear from any particular point of view, whereas facts about subjective experience are precisely about how things are from the point of view of individual conscious subjects. They have to be described in the first person as well as in the third person.
The text "Dueling Dualism" by Anne Fausto-Sterling claim is that sex and gender are constructed. Scientist construct gender and sex through their research and studies and this creates the way society views sex and gender. Sterling writes, "... human sexuality created by scholars in general and by biologists, in particular, are one component of political, social, and moral struggles about our cultures... At the same time... incorporated into our very physiological being... Biologists...in turn refashion our cultural environment"(Sterling,5). Sterling, sure enough, realizes how sexuality is viewed by biologist but also how it can change the perspectives of sexuality in a society. Biologist have "refashion our cultural environment" and are reshaping
During the sixteen hundreds, the French philosopher René Descartes laid the foundations for the beginnings of Cartesian Dualism. In contrast, the English philosopher Thomas Hobbes argued against dualism in favor of materialism. Recently, Cartesian Dualism, and dualism in general has fallen out of favor as materialism arose as a more plausible and explanatory theory regarding the interrelationships between body and mind. The translation Descartes’ writing in the Meditations is far more cryptic than Hobbes’ writing in the Leviathan. Making it far easier to see Hobbes’ claims. Hobbes provides a reasonable explanation against dualism in his objections to Descartes, and in his Leviathan, provides background upon his reasoning in those objections. Dualism may be less popular than materialism in current philosophy, but it may simply be because dualism has more or less reached some sort of block in regards to its further development, and not anything to do with the writings of Descartes or Hobbes. Descartes and Hobbes may have influenced many of the earlier bickering between philosophers of mind upon the subject of mind-body interaction, as Hobbes was likely the first objector to Descartes’ dualism.
Agreeing to most substance dualists, intellect and body are able of causally influencing each other. This shape of substance dualism is known as interactionism. Two other shapes of substance dualism are occasionalism and parallelism. These speculations are to a great extent relics of history. The occasionalist holds that intellect and body do not connected., They may appear to when, for illustration, we hit our thumb with a pound and a excruciating and upsetting sensation happens. Occassionalists, like Malebranche, attest that the sensation is not caused by the pound and nerves, but instep by God. God employments the event of natural happenings to make suitable encounters. Concurring to the parallelist, our mental and physical histories are facilitated so that mental occasions show up to cause physical occasions (and bad habit versa) by ethicalness of their worldly conjunction, but intellect and body no more connected than two clocks that are synchronized so that the one chimes when hands of the other point out the modern hour. Since this phenomenal arrangement of harmonies could not conceivably be due to simple coincidence, a devout clarification is