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Applications of Freud s theory
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Freud's psychodynamic theory
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It is impossible to rigorously prove or substantiate the existence of a Soul, a psyche.
Numerous explanations have been hitherto offered:
That what we, humans, call a soul is the way that we experience the workings of our brain (introspection experienced). This often leads to infinite regressions.
That the soul is an epiphenomenon, the software result of a hardware complexity (much the same way as temperature, volume and pressure are the epiphenomena of a large number of gas molecules).
That the soul does exist and that it is distinct from the body in substance (or lack of it), in form (or lack of it) and in the set of laws that it obeys ("spiritual" rather than physical). The supporters of this camp say that correlation is not causation.
In other words, the electrochemical activity in the brain, which corresponds to mental phenomena does not mean that it IS the mental phenomena. Mental phenomena do have brain (hardware) correlates – but these correlates need not be confused with the mental phenomena themselves.
Still, very few will dispute the strong connection between body and soul. The psychic activity was attributed to the heart, the liver, even to some glands. Nowadays it is attributed to the brain, apparently with better reasons.
Since the body is a physical object, subject to physical laws, it follows that at least the connection between the two (body and soul) must obey the laws of physics.
Another question is what is the currency used by the two in their communication. Physical forces are mediated by subatomic particles. What serves to mediate between body and soul ?
Language could be the medium and the mediating currency. It has both an internal, psychic representation and an objective, external one. It serves as a bridge between our inner emotions and cognition and the outside, physical world. It originates almost non-physically (a mere thought) and has profound physical impacts and effects. It has quantum aspects combined with classical determinism.
We propose that what we call the Subconscious and the Pre-Conscious (Threshold of Consciousness) are but Fields of Potentials organized in Lattices.
Potentials of what?
To represent realities (internal and external alike), we use language. Language seems to be the only thing able to consistently link our internal world with our physical surroundings. Thus, the potentials ought to be Lingual Energy Potentials.
When one of the potentials is charged with Lingual Energy – in Freud’s language, when cathexis happens – it becomes a Structure.
However, the primary energy for this type of interactive neurological function is always formed under the authority of God as the Creator. In this context, the flow of the soul/spirits is created by God, which then allows the brain to receive this energy through the pineal gland (brown, 2006, p.37). This is an important argument that shows the duality of God’s omnipotence and the soul’s energy as it flows into the brain and creates the mind. These are the vital characteristics of interactive dualism of the mind and body that occur in the brain of a human being. This type of interactive dualism defines a sensible aspect of brain function and the mysterious “energy” of the soul/spirit that enters the mind and forms a
...equence of the fact that certain happenings in the brain cause both. The physical changes observed in Mary after experiencing color may be the result of these enigmatic occurrences. While interactions with qualia may precede physical changes, it is in violation of Humean philosophy to claim that correlation indicates causation.
Descartes dissected animals, believed that the fluid in our brain cavities contained animal spirits that flowed through the brain in “nerves” to muscles causing movement.
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...
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.
...ience. Yet, what can be deduced is that it is there prior to our awareness of that which is there. It is both internal and external. The body on its own provide as the access with which the world is known. This connection of the body with the world is anchored on the reality that the body is there with and in the world. The experiences of the body is not something that you extract or signify, it is there simply because the body is there.
In my experience, I am aware of many cases in which my body affects my mind (I stub my toe & I feel pain) and many cases in which my mind affects my body (I feel an itch & I scratch it).
...e, it is clear that the mind and brain are not the same thing. If they were, then the two would not have any contradicting qualities. The mind is not divisible, but the brain is. Therefore, the two have a characteristic that is different, which makes them not identical.
This meaning has been altered over the years until today, this is not what the word means at all. The subject of psychology, as studied in colleges and universities, currently has very little to do with the mind, and absolutely nothing to do with the soul or spirit.
Through the course of these last few weeks, we as a class have discussed the Soul, both in concept, and as it applies in terms of our readings of The Phaedo and as a philosophical construct. But the questions involved in that: In the ideas of good, of living a ‘good’ life and getting ‘rid of the body and of their wickedness’, as ‘there is no escape from evil’, (Phaedo, 107c), in whether or not the soul is immortal, or if our bodies themselves get in the way of some higher form of knowledge, or even of the importance of philosophy itself are rather complex, simultaneously broad and specific, and more than a little messy. While I discuss these aspects, the singular question that I feel applies to this is, in a sort of nihilistic fashion, does
Since Descartes many philosophers have discussed the problem of interaction between the mind and body. Philosophers have given rise to a variety of different answers to this question all with their own merits and flaws. These answers vary quite a lot. There is the idea of total separation between mind and body, championed by Descartes, which has come to be known as “Cartesian Dualism”. This, of course, gave rise to one of the many major responses to the mind-body problem which is the exact opposite of dualism; monism. Monism is the idea that mind and body one and the same thing and therefore have no need for interaction. Another major response to the problem is that given by Leibniz, more commonly known as pre-ordained harmony or monadology. Pre-ordained harmony simply states that everything that happens, happens because God ordained it to. Given the wide array of responses to the mind-body problem I will only cover those given by Descartes, Spinoza, and Leibniz. I will also strive to show how each of these philosophers discuss what mind and body are and how each accounts for God’s influence on the interaction of mind and body, as this is an interesting distinction between them, as well as the important question of the role of substance. This is important, I believe, because it helps to understand the dialogue between the three philosophers.
The soul can be defined as a perennial enigma that one may never understand. But many people rose to the challenge of effectively explaining just what the soul is about, along with outlining its desires. Three of these people are Plato, Aristotle, and Augustine. Even though all three had distinctive views, the similarities between their views are strikingly vivid. The soul indeed is an enigma to mankind and the only rational explanation of its being is yet to come and may never arrive.
The relationship of the human soul and physical body is a topic that has mystified philosophers, scholars, scientists, and mankind as a whole for centuries. Human beings, who are always concerned about their place as individuals in this world, have attempted to determine the precise nature or state of the physical form. They are concerned for their well-being in this earthly environment, as well as their spiritual well-being; and most have been perturbed by the suggestion that they cannot escape the wrongs they have committed while in their physical bodies.
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.
argues that philosophers must view the world around them with their souls in order to accurately learn