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Principles of functionalism
Principles of functionalism
Principles of functionalism
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In this essay, the main focus will be on functionalism and its theory from the philosopher Hilary Putnam. This essay will explain what functionalism is and will show examples of functionalism, and how it is used daily in people’s lifestyles. Putnam’s theory is ingenious, but has its flaws, which will be explained in more detail down below. The philosopher Frank Jackson has an objection towards functionalism and theory of the mind as a whole. I do believe that functionalism can provide a complete account of the nature of mind, but Putnam has minor flaws in his theory and my reasoning’s come from Jackson’s theory. My objection towards Putnam’s theory is towards the lack of experience; if there is a lack of experience then, there is no functionalism, …show more content…
The way people feel and act towards something or someone is from their previous experiences and their mental states. The definition of functionalism is what makes something a desire, pain, and a thought, but you cannot think, desire, or feel pain without a physical experience with it. In conclusion, my objection is lack of experience towards Putnam’s theory of functionalism. Putnam and Jackson’s theory, both have great arguments, but Jackson’s objection towards Putnam’s theory raises questions about his theory. The questions that it raises are, “How can experience not change a person? Did Putnam think that people's mental state never change through their experiences?” I do believe that functionalism can provide a complete account of the nature of mind, but Putnam has minor flaws in his theory that has to do with experience. I agree with Putnam that all functional states are mental states and if you're in pain, it does not mean that your brain is in pain, but I also believe that our experiences lead us to our thoughts, desires, and pains and that are what makes people behave the way that they do. I have proved my thesis by showing the reader both sides of the argument and showing where their theories clash together. My objection was to show that experience and functionalism are somehow connected, and without experience it will be difficult to understand what functionalism
“One On The Nature of Humans: Sigmund Frued.” Contemporay Psychoanaltic Studies 12. (2010): 73-88. Academic Search Complete. Web 30 April 2014.
Functionalism views society as the stability and assimilation of a range of forces that function within it. While society is a separate entity with a life of its own, there are individual elements contributing to that stability. Functionalism as a sociological theory emphasizes assimilation rather than the dissociation of society. Therefore, the society is seen as a whole that is compromised of parts which give one another their identity and their function. The part, whether that is education, such as a school, or sports, such as a football team, operates in relation to the other parts, and cannot be entirely understood in isolation from the other parts. All the parts are interrelated, and when there is a disturbance in any one of the parts, is when you can see the interdependence. But what is important about this theory is that “there will always be some reorganization and tendency to restore equilibrium” (Wallace and Wolf 17). Functionalist do not believe it’s crucial that the people involved in the society to be aware of this interconnectedness anymore than the brain and heart consciously realize that they work together as an organism.
Functionalism is basically a theory that describes the mental state of human beings through the combination of both behaviorism theory and the identity theory of the human mind. According to this theory, mental states of people are majorly identified or rather defined by what they frequently do and
The Absent Qualia Argument’s counterexample suggests functionalism is susceptible to similar problems behaviorism faces. The additional requirement functionalism holds, namely functionally equivalent internal states, mental states possibly differ. Block argues it is plausible to not only have type identical behavior states, but also functionally equivalent mental states. However, functionally equivalent functional states cannot ensure equivalent mental states. So, functionalist theories of mental states are insufficient theories of the nature of mental
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.
Of the copious number of topics in the world today, nothing captivated Sigmund Freud’s attention like psychology did. Known as the founder of psychoanalysis, Sigmund Freud laid the foundations for comprehending the inner workings that determine human behavior (1). Through his involvement with the hypnosis, dream analysis, psychosexual stages, and the unconscious as a whole, Freud began a new revolution that faced its own conflict but eventually brought the harvest of new knowledge and clarity to the concept of the mind.
Functionalism is the doctrine that what makes something a thought, desire, pain (or any other type of mental state) depends not on its internal constitution, but solely on its function, or the role it plays, in the cognitive system of which it is a part. More precisely, functionalist theories take the identity of a mental state to be determined by its causal relations to sensory stimulations, other mental states, and
Sigmund Freud was the founder of modern psychology. Freud’s theories of the mind and how the mind worked changed how psychoanalyst look at the mind and its actions. Freud’s universal theory of the mind will more than likely outlive the psychoanalytical therapy. Sigmund Freud is respectively compared to other notable men, such as Plato and Shakespeare. Some people believe his effect is more important to us than the lasting value of his theories. He was an Austrian neurologist who created a new approach to the knowledge of the human personality.
Freud, Sigmund. New Introductory Lectures on Psycho-Analysis. Ed. James Strachey. Trans. James Strachey. Standard. Vol. 22. London: Hogarth Press, 1964.
Freud for Historians. By Peter Gay. (Oxford University Press, 1985. Pp. vii + 252. Preface, bibliography, acknowledgments, index.)
Functionalism is the oldest and most commonly used theoretical approach used to understand social issues. Functionalism is a macrosociological perspective that presents the idea that society consists of different components working together to help a society function as one. Sociolog...
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.
There are many criticisms of functionalism and their theories: Ø Functionalist ideas almost portray humans as being autonomous and that only socialisation determines our lives. They do not really see humans as the unpredictable creatures they are, not possible to stray away from the predictable ideas that functionalists have of people. Too much stress is placed on harmony and the potential for conflict and its affects are generally ignored. Ø There is no recognition of difference by class, region or ethnic group. The functionalist picture is simply reflective of happy middle-class American families.
The longevity of success using psychoanalysis becomes a testimony to Freud’s in-depth study of the human mind. His forty plus years of work in the field were spent on the development of the main principles of psychoanalysis along with the techniques and methods used by the analyst. His work was furthered by his daughter and later adopted then adapted by Erikson. What seemed so revolutionary in the 1890’s and beyond has now become widely accepted by most all schools of psychological thought and its study.
Gilbert Ryle’s The Concept of Mind (1949) is a critique of the notion that the mind is distinct from the body, and is a rejection of the philosophical theory that mental states are distinct from physical states. Ryle argues that the traditional approach to the relation of mind and body (i.e., the approach which is taken by the philosophy of Descartes) assumes that there is a basic distinction between Mind and Matter. According to Ryle, this assumption is a basic 'category-mistake,' because it attempts to analyze the relation betwen 'mind' and 'body' as if they were terms of the same logical category. Furthermore, Ryle argues that traditional Idealism makes a basic 'category-mistake' by trying to reduce physical reality to the same status as mental reality, and that Materialism makes a basic 'category-mistake' by trying to reduce mental reality to the same status as physical reality.