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Theories relating to the mind-body problem
Theories relating to the mind-body problem
Theories relating to the mind-body problem
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Folk Psychology in Churchland’s Eliminative Materialism The mind-body problem has kept philosophers busy ever since Descartes proposed it in the sixteenth century. The central question posed by the mind-body problem is the relationship between what we call the body and what we call the mind—one private, abstract, and the origin of all thoughts; the other public, concrete, and the executor of the mind’s commands. Paul Churchland, a proponent of the eliminative materialist view, believes that the solution to the mind-body problem lies in eliminating the single concept that allows this problem to perpetuate—the folk psychological concept of mental states. Churchland argues that the best theory of mind is a materialistic one, not a folk psychological one. Unlike other materialist views such as identity theory, Churchland wants to remove the idea of mental states from our ontology because mental states cannot be matched 1:1 with corresponding physical states. This is why Churchland’s view is called eliminative materialism—it is a materialistic account of the mind that eliminates the necessity for us to concern ourselves with mental events. At first this eliminative materialism appears to be a good solution to the mind-body problem because we need not concern ourselves with that problem if we adopt Churchland’s view. However, there is a basic flaw in his argument that raises the question of whether we should actually give up folk psychology. In this paper, we will first walk through the premises of Churchland’s argument, and then we will explore whether Churchland does a suitable job of justifying our adoption of eliminative materialism. The central point of eliminative materialism is that we should discard our idea of mental... ... middle of paper ... ...he many recent theories that have been raised, for example, against Einstein’s relativistic account of the universe, or even earlier attempts by natural philosophers like Ptolemy and Tycho Brahe to elucidate the structure of the universe. Many of these fringe theories have fallen over time; modern-day examples of fringe theories can be found simply by typing “antigravity” on any search engine on the Internet. By comparison to the long-standing theory of folk psychology, eliminative materialism is also a fringe theory. Perhaps eliminative materialism will also fall short of overthrowing folk psychology, but perhaps, Churchland is correct in saying that our “collective conceptual destiny lies substantially toward the revolutionary end of the spectrum” (Churchland 353). Only time will tell whether eliminative materialism will someday become our new account of the mind.
...t also with acceptance as one of their own, although I never wore a Tallit or Kippah. This was a very peculiar position since I have never been so accustomed to this sort of kindness. By the end of the Jewish service, not only did I respect and appreciate their faith much more, but, in a way, I began to grow a love for it as well. While I felt no negative feelings towards the service, the most positive aspect would, most definitely, be the warmth I felt from everyone inside the Synagogue and from the presentation of the building itself. At first glance, I was not able to fully appreciate the decorations in the room, but the longer I observed I began to realize each decoration represented something significant. Overall, if I learned anything important this day it is that one thing holds true: I can still appreciate ideas and concepts even if I do not agree with them.
ABSTRACT: Davidson argues (1) that the connection between belief and the "constitutive ideal of rationality" (2) precludes the possibility of their being any type-type identities between mental and physical events. However, there are radically different ways to understand both the nature and content of this "constitutive ideal," and the plausibility of Davidson’s argument depends on blurring the distinction between two of these ways. Indeed, it will be argued here that no consistent understanding of the constitutive ideal will allow it to play the dialectical role Davidson intends for it.
This paper is structured as follows. In order to better understand the Great Recession, the first section includes an examination on some of the key causes. Section two outlines some of the fiscal policy responses made by the government to the Great Recession. In the third section, relevant extant literature relative to studies on the fiscal policy implemented in response to the Great Recession will be discussed with a focus on potential problems. For problems noted, recommendations for resolution will be included. The objective of this paper is to consider relevant problems that might require further consideration in a research project about the long-term after effects of fiscal policy implemented by the U.S. government in response to the Great Recession.
The mind-body problem can be a difficult issue to discuss due to the many opinions and issues that linger. The main issue behind the mind-body problem is the question regarding if us humans are only made up of matter, or a combination of both matter and mind. If we consist of both, how can we justify the interaction between the two? A significant philosophical issue that has been depicted by many, there are many prominent stances on the mind-body problem. I believe property dualism is a strong philosophical position on the mind-body issue, which can be defended through the knowledge argument against physicalism, also refuted through the problems of interaction.
The morning Shabbat service began around 9 am. Upon entering the building, my friend Brandon reached out and touched the Mezuzah which was placed on the right side of the door. He explained that every door in a Jewish home or building has a Mezuzah. The lobby area displayed many intricate plaques on the wall commemorating past relatives. Before we entered the large room where the congregation was sitting, there were certain items we were required to take with us. The first was the yarmulke, which is a traditional head covering for the men. The second was a garment, which is a religious styled covering placed around the top of the members’ bodies. The garment had Hebrew letters on the rim of one side, which was the side where it laid around our shoulders and neck. Most importantly, we brought with us a leather bound book, which was a copy of the Torah in English.
In this paper, I will explain and argue for two-way interactive substance dualism. Dualism is a term referred to the idea that there are only two basic kinds of things and everything real is categorized under those two things. Dualism is split into two types, substance dualism, and property dualism. Substance dualism is the idea that the mind and body are two different sorts of basic substance, whereas property dualism is our mental and physical properties are two separate types of basic properties even though they may be properties of the same thing (lecture). Branching from dualism, mind-body dualism argues that the mind and body are two separate entities. Although they are two different substances, i.e. brain/body being material and
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.
During discretionary fiscal policy the government spends and taxes to change the economy during a particular problem. Both Congress and the president have to take action when they agree that the economy is in need. When they do this they are trying to simulate the economy during a time of recession. Economists thought discretionary fiscal policy would eliminate the instability of the recession, however most had given up on the idea by 1980.
... is more emphasis on the rights of the victim, not the rights of the criminal, it may help the effect it has on their the psyche, and standing within a community should not be ignored. We must continue to train our professionals whether that’s law enforcement, counselors, or physicians that no matter how demented or unreal the story may seem; to exhaust every avenue to the best of their knowledge to aid the victim. It is not for them to decide what did and did not occur to the victim. In turn, they may not get the help they need. Victimology is important in the overall investigative process because it not only tells us who the victims were, their health and personal history, social habits and personality, but also provides persuasions as to why they were selected as victims. To disregard the victim as a part of the crime will be absent in information from the get-go.
Materialists claim that everything is either a physical thing or an aspect of a physical thing, and no physical thing is dependent on the mind. A physical thing is not necessarily a solid object, but...
Functionalism is a materialist stance in the philosophy of mind that argues that mental states are purely functional, and thus categorized by their input and output associations and causes, rather than by the physical makeup that constitutes its parts. In this manner, functionalism argues that as long as something operates as a conscious entity, then it is conscious. Block describes functionalism, discusses its inherent dilemmas, and then discusses a more scientifically-driven counter solution called psychofunctionalism and its failings as well. Although Block’s assertions are cogent and well-presented, the psychofunctionalist is able to provide counterarguments to support his viewpoint against Block’s criticisms. I shall argue that though both concepts are not without issue, functionalism appears to satisfy a more acceptable description that philosophers can admit over psychofunctionalism’s chauvinistic disposition that attempts to limit consciousness only to the human race.
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.
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.
...have struggled with the nature of human beings, especially with the concept of “self”. What Plato called “soul, Descartes named the “mind”, while Hume used the term “self”. This self, often visible during hardships, is what one can be certain of, whose existence is undoubtable. Descartes’s “I think, therefore I am” concept of transcendental self with just the conscious mind is too simplistic to capture the whole of one’s self. Similarly, the empirical self’s idea of brain in charge of one’s self also shows a narrow perspective. Hume’s bundle theory seeks to provide the distinction by claiming that a self is merely a habitual way of discussing certain perceptions. Although the idea of self is well established, philosophical insight still sees that there is no clear presentation of essential self and thus fails to prove that the true, essential self really exists.
The Criminal Justice System is a complex system that deals with not simply the perpetrators but also the victims. It helps shed light on what could be a life-altering situation for the victims. In some cases they provide clarity to the issues that the victims are left to face long after the crime has been committed and the perpetrator has been captured. I am interested in this system because it does not focus only on putting the perpetrators in prison but also on the...