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Is the mind distinct from the body
Solving the mind-body debate
Solving the mind-body debate
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“If you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things.” - René Descartes. (Goodreads) Well, taking Monsieur Descartes advice, let’s wrestle with the Mind-Body problem, an issue that he himself is famous for answering. This problem is almost as old as the academy of philosophy itself. It seems that every ancient old man with a white beard has had his say in what the answer is, and it appears that the vast majority of philosophers have agreed in varying degrees that the Mind is more important than the Body. As a wide generalization, it’s my understanding that this is because the Mind is the center of knowledge, of undoubted reality, while bodies are simply decaying
And here I am, doubting (almost) every world renowned philosopher who has tackled this question. When I speak of the importance of Body in the Mind-Body problem, it’s impossible not to mention Rebecca Goldstein. In her book “The Mind-Body Problem,” she develops this “philosophy of the body.” She and I are in agreement when we say that the Body is a vital and important piece to the puzzle. However, an intellectual genius such as Descartes is not one to be ignored. He says “Whatever I have up till now accepted as most true and assured I have gotten either from the senses or through the senses. But from time to time I have found that the senses deceive, and it is prudent never to trust completely those who have deceived us even once” (Meditations on First Philosophy). Descartes, and Noam throughout the book, apply the school of thought that the Mind is the only thing that can truly bring truth, because the body is sometimes deceptive and should therefore not be an accurate representation of truth or knowledge. Therefore, How important is Body to Knowledge? Upon reading the above quote one would say not at all, since it should be considered unreliable. But going back to the quote, he says that everything he has learned is from or through the senses. In other words: Everything his Mind has learned (because the Mind only learns what it is taught) was through his Body. So you tell me, is the Body important to
There are multiple kinds of knowledge. There is the knowledge that we gain from books, from lecture, from the academy; There is knowledge of philosophical theories, and mathematics, and incorporeal things. And then there is the knowledge that the physical world gives you. Mind you, we are now employing the state of mind that welcomes the physical world as reality. It is through the Body that the Mind learns and the Soul grows. But remember, we are still considering Soul as part of the Mind. This knowledge that our body allows us to gain is not to be overlooked. While the incorporeal knowledge has a sort of beauty to it, with its unwavering certainties and rules, the sloppy, dirty, confusing, complicated corporeal knowledge we compile is beautiful, too. The very fact that we all experience life, all experience the same exact situations in different ways, is in itself beautiful. There is so much knowledge to be gained from your Body. Although we experience life as a conscious mind housed in a body, it is not to say that the body is not important. Without your body you simply do not exist in this world. To say that knowledge from the physical world should be considered false is ludicrous. I accidentally touched a hot stove as a child. As my body recoiled away, my mind quickly learned not to touch the stove, and that burns hurt. As an athlete I learned the
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...
In conjunction with this theory, any matter is known through the mind. This reasoning was used as a basis toward the dualism of the mind and body. The mind is a thinking entity. It has the ability to imagine, dream, and ultimately encompass the aspects that are not fundamentally matter. The body exists outside the mind. It is the connection to the external world based on the scientific properties of mass, size, shape, and motion. Descartes argues that the mind is distinct from the body. The mind thinks and does not have scientific properties. One’s body is a non-thinking thing. This distinction leads Descartes to conclude that the mind is not the same as the body. There is no characteristic that is categorized as both mind and body; the body can be changed, the mind cannot. In continuation, the mind can exist without the body and the body can exist without the mind since each thing is distinct. Descartes later explains how the brain is not the same as the mind. The brain is the connection between the mind and body in a human being. Descartes argues that matter cannot be the same as anything mental. The mind is affected by the brain, providing one with insight into the external world. Also, the mind can influence the brain, hence one’s body being controlled by the mind. However, it is possible for the brain to cease functionally and the mind to still operate. Essentially, one can conclude that the
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.
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.
Our mind and our body are undoubtedly separate from each other. A mind can survive without a body, and, likewise, a body is just house for the mind. In The Meditations, Descartes describes this concept in his dualist theory in the second of multiple Meditations. We can reach this conclusion by first understanding that the mind can survive any destruction of the body, and then realizing that you are identical to your mind and not your body. In other words, you are your thoughts and experiences – not your physical body. Finally, you cannot doubt your own existence, because the act of doubting is, itself, and act of thinking, and to think is to exist as a “thinking thing,” or Res Cogitans.
Descartes’s approach to understanding the difference between mind and matter initially began by him doubting all truths which he had grown up believing to be true. He believed that if anything he held to be true was ever deceiving, he would reject its reliability all together. This extreme doubt resulted in Descartes
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).
I do not think that the mind and body are the same thing. Both from arguments relating to my own beliefs, and with supporting arguments I hope to have thoroughly explained why I feel this way. I just don?t see how something as unique as the mind, with so much nonphysical substance to it, can be a part of the brain, an object which is so definitively physical. Although I feel the two are separate, this does not mean that I think they have no connections at all. The mind and brain are, without a doubt, a team. They interact together and run the body, however, they just are not the same thing.
...of the body, and no problem arises of how soul and body can be united into a substantial whole: ‘there is no need to investigate whether the soul and the body are one, any more than the wax and the shape, or in general the matter of each thing and that of which it is the matter; for while “one” and “being” are said in many ways, the primary [sense] is actuality’ (De anima 2.1, 12B6–9).Many twentieth-century philosophers have been looking for just such a via media between materialism and dualism, at least for the case of the human mind; and much scholarly attention has gone into asking whether Aristotle’s view can be aligned with one of the modern alternatives, or whether it offers something preferable to any of the modern alternatives, or whether it is so bound up with a falsified Aristotelian science that it must regretfully be dismissed as no longer a live option.
two distinct kinds of entities, bodies and minds (1). All objects that exist or can exist belong to one of these categories. The two forms are said to be mutually exclusive and commonly defined by fundamentally different characteristics, yet both are required to accurately define the world around us. According to Descartes, the body is a tangible physical substance (the unthinking thing), whereas the mind is an intangible non-physical substance (the thinking thing) and comes metaphysically before the body (3). The mind and body casually interact with one another while maintaining their distinctiveness: the eyes perceive objects and then focus the image to the pineal gland, where it transmits the information to the non-physical mind; the mind then may transmit a signal to the body, telling it what to do. The mind and body are independent from one another, yet they work in harmony; the mind receives signals from the body and the body responds to signals from the mind.
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.
In Meditation Six entitled “Concerning the Existence of Material Things, and Real Distinction between the Mind and Body”, one important thing Descartes explores is the relationship between the mind and body. Descartes believes the mind and body are separated and they are two difference substances. He believes this to be clearly and distinctly true which is a Cartesian quality for true knowledge. I, on the other hand, disagree that the mind and body are separate and that the mind can exist without the body. First, I will present Descartes position on mind/body dualism and his proof for such ideas. Secondly, I will discuss why I think his argument is weak and offer my own ideas that dispute his reasoning while I keep in mind how he might dispute my argument.
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.
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.