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Science cannot explain everything but it strives to look for answers and relies on proof. Religion is based solely on faith and believes in many things that do not make sense and do not have proof to support its ideas. The belief that there is a substance beyond the element that takes up no space, but is still connected with the body is one of them. The belief that the mind or soul are not linked to the body and that they are both two separate substances. The body is one and the mind is another. This belief is not logical and does not make sense now that without the brain, which is a substance that makes up a body, a person could not function in the world. The mind and the brain are one, and these two elements cannot be separated now that the brain is just another part of the body.
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...
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...what Richard Taylor might have already done. Nagel at no time in his essay made any strong points on the mind and brain being separate, but his points were built to disprove Taylor’s last point. Nagel’s statement about Martians being able to learn more about our brains than us allows us to reach the conclusion that at no point there is the necessity to believe that there is a soul or a mind separate from the body. What it proves is that science is still trying to better itself and cannot currently explain private psychological states or experiences, but that the mind is the brain and the brain is the body.
Works Cited
Taylor, Richard. "The Mind as a Function of the Body." Exploring Philosophy. 4th ed. New York: Oxford UP, 2012. 131-138. Print.
Nagel, Thomas. "What Is It Like to Be a Bat?" Exploring Philosophy. 4th ed. New York: Oxford UP, 2012. 138-141. Print.
Along with an argument usually comes a counter-argument or rebuttal. The main question about the mind-body issue is how can us humans determine the interaction between mind and matter. I believe property dualism is a logic, justifiable response because it separates the mental entity from brain states, and shows how it can be related to physical substances. The knowledge argument helps convey this view because it shows how non-physical properties such as consciousness, can be proven in any given person. The problems of interaction argument is a well structured rebuttal against property dualism, mostly because it brings about the issue that the mind is not a physical entity, thus it 's not possible for a non-physical substance to interact with a physical substance. According to scientism, this statement is correct but it can be refuted through a different perspective. A dualist could respond to this and bring out multiple points. The first one being that yes, the mind does act upon or bodies and the issue is only apparent, and does not exist. A good example of this can be pain. If a human breaks a bone, the pain is brought to the mental state of the person, then passed on to the brain for processing. This is direct evidence for the argument, and shows how the mind and body can interact. A second point I would consider a rebuttal for this argument, a dualist could
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...
The 'mind-body' problem has troubled philosophers for centuries. This is because no human being has been able to sufficiently explain how the mind actually works and how this mind relates to the body - most importantly to the brain. If this were not true then there would not be such heated debates on the subject. No one objects to the notion that the Earth revolves around the sun because it is empirical fact. However, there is no current explanation on the mind that can be accepted as fact. In 'What is it like to be a bat?', Thomas Nagel does not attempt to solve this 'problem'. Instead, he attempts to reject the reductionist views with his argument on subjectivity. He examines the difficulties of the mind-body problem by investigating the conscious experience of an organism, which is usually ignored by the reductionists. Unfortunately, his arguments contain some flaws but they do shed some light as to why the physicalist view may never be able to solve the mind-body problem.
... Theory is instrumental in explaining how the mind can be considered an entity that is separate from the body. We can come to this conclusion by first understanding that we are real, and we cannot logically doubt our own presence, because the act of doubting is thinking, which makes you a thinker. Next, we realize that the mind, and all of its experiences and thoughts, will remain the same no matter what changes or destruction that’s endured by the body. Then we can grasp that we are our minds and not our physical bodies. We can use a number of examples to illustrate that these concepts, including the movie The Matrix. Finally, we can disapprove John Locke’s objections to the Dualist Theory by identifying that the mind is capable of conscious and unconscious thought; therefore, it cannot be divisible like the body. Hence the mind is a separate entity from the body.
Goodman, Berney (1994). When the body speaks its mind. New York: G.P Putnam's sons Publishing.
This very intricate nature of consciousness led reductionist to not adequately addressing the difference between mind and body. For Nagel, what makes consciousness or the mind so difficult to grasp is its subjectivity. In the article “ What is it like to be a bat?”, Nagel argues that although science allows us to understand certain attributes and of their behaviours, one simply understands what it would be like to be a bat from a human perspective. This understanding is thus flawed as it is subjective to individual’s preconceptions. Angel asserts that the subjective nature of the minds acts as a barrier to understanding what it is truly like to be anything, other than one’s self. This subjective theory does not simply apply to animals, Nagel gives the example of a blind individual, although constitutionally similar to an individual with sight, there is no way a blind person could perceive or understand what the experience of seeing colour entails. As one’s perception of colour is described in a subjective point of view. One cannot to any sufficient detail, objectively describe what it is like to experience anything, as all experiences as based on
Swinburne, Richard. "The Soul Needs a Brain to Continue Function." N.p., n.d. Web. 15 Nov. 2013.
. There are two kinds of dualism. One is Substance dualism which holds that the mind or soul is a separate, non-physical entity, but there is also property dualism, according to which there is no soul distinct from the body, but only one thing, the person, that has two irreducibly different types of properties, mental and physical. Substance dualism leaves room for the possibility that the soul might be able to exist apart from the body, either before birth or after death; property dualism does not. A substance dualism is something with "an independent existence". It can exist on its own. This holds that each distinct non-physical entity mind composed a different kind of substance to material objects. Substance dualist believed only spiritual substances can have mental properties. It is “soul” along with certain memory and psychological continuities that constitutes the survival of the person. Physical properties of property dualism are properties like having a certain weight, conducting electricity and mental properties are properties like believing that 1+1=2, being in love, feeling pain, and etc. Property dualism allows for the compatibility of mental and physical causation, since the cause of an action might under one aspect is describable as a physical event in the brain and under another aspect as a desire, emotion, or thought; substance dualism usually requires causal interaction between the soul and the body. Dualistic theories at least acknowledge the serious difficulty of locating consciousness in a modern scientific conception of the physical world, but they really give metaphysical expression to the problem rather than solving it.
...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.
Nath, S. (2013). Ryle as a critique of Descartes’ Mind-Body Dualism. International Journal of Scientific and Research Publication. 3(7), 1-5.
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.
Davis, Tom. The Theories of the Mind Lectures. Ed. G. Baston. Birmingham University. 9 Nov. 2000
After much haggling and several smoke-filled back room discussions, an agreement was reached. The Church would maintain it’s jurisdiction over "the mind" for that is were the personality and soul "truly" resides and science could have the body, which is just a "machine for the mind" and upon death, would become simply an empty vessel. Furthering the rift, more recent science has discovered that specific diseases can be "cured" through specific medicinal formulas or drugs. This "magic bullet" mentality spread throughout medicine and science.
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.