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Analyzing descartes on the mind-body problem
Essay on what does it mean by thomas nagel
Analyzing descartes on the mind-body problem
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The essay of Thomas Nagel was based on the importance of consciousness as well as the subjective character of experience. Nagel makes some very good points in his essay, What it is like to be a bat? Explaining that we experience everything as subjective and not objective. Having analyzed the essay from Nagel, I have decided that he does have a sound argument which states that every organism that experiences consciousness will experience it in its own way. Nagel also talks about the mind-body problem, discovered by Rene Descartes, which is about the physical body interacting with the nonphysical mind that also ties in with consciousness because it is based on the individuals own understanding. Although Nagel points out that we can assume or try and understand a situation through our own personal understanding, it will never be the same as actually being the person or thing experiencing something for itself. So in other words, Nagel believes that there are some experiences which are completely beyond human understanding.
Nagel argues that consciousness is the reason that each of us differ in our views or perspectives on how we take in everything we experience. Nagel points out that consciousness and experience can only be viewed in a subjective context is based on personal opinions, interpretations, points of view, emotions and judgment and not Objective, which is fact-based, measureable and observable. In other words, He is saying that every organism that experiences consciousness is unique because no other organism shares that experience. He continues to explain, an organism has conscious mental states if there is something that it is like to be that organism, which Nagel has called the subjective character of experience. Th...
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...le, since I do not know what it is like to be another human being, such as a family member or a friend, but I do know what it is like to be me, then do I really know what it is like to be "human" ? Assuming that human accounts for all of mankind.
In conclusion, I believe that Nagel makes a sound argument about subjective character and that every species experiences everything differently. And that is because of their own consciousness having gone through different experiences and interpreting everything in its own way. And that is the main reason for the mind body problem, which has not been solved even till this day. So no matter how much we may hear the same thing, see the same thing, or go through the same process as the person next to us, the way we take in the experiences based on our own perspective will never be the same as any other person or organism.
In Thomas Nagel’s work, Death, he argued that death is bad. In this essay, I will present Nagel’s thesis and explain how Nagel believes that death is harmful. Then I will address the three objections and rebuttals provided in his paper. Finally, I will evaluate Nagel’s response to the asymmetry objection.
What does it mean to be human? To most people it means being high on the food chain; or having the ability to make our own choices. People everywhere have a few things in common: We all must obey Natural laws, and we have preconceived ideas, stereotypes, and double standards. Being human is simply conveyed as human nature in “The Cold Equations”, by Tom Godwin, where the author shows the common ground that makes each and every one of us human.
In order to discuss how Nagel’s argument is a better refutation to physicalism than Jackson’s, I must outline them both. Nagel’s argument explains that we can never know what it is like to be a bat because of something he calls the subjective character of experience. This means that something can only be conscious if there is something it is like to be that thing, in other words, it has an individual perspective towards its experiences. Nagel states that we cannot know what it is like to be a bat because since they have consciousness, we cannot possibly know what their subjective character of their experiences are, as they cannot be reduced to just a physical state. The same basic conclusion stems from Jackson’s case of Mary. Jackson uses the example that Mary, who has never seen color before, lives in a black and white room and studies the ne...
To rectify these issues of construed morality, Nagel explores a few options. Nagel states that 'If one of them takes on a public role, he/she accepts certain obligations, certain restrictions, and certain limitations on what he/she accepts' This statement incurs that public officials have distinct authority over the public which maybe construed by personal interests. A plausible theory is to prevent impersonal forces created by institutions. The next option recognizes the discontinuity between individual mortality and public mortality, which will provide either an addition or restriction within varying institutions. Nagel indicated that in his own opinion is that morality should be based on acceptability to each individual responsible for the actions and not hold the whole institution or all parties liable.
In order to define personhood, one must first define a human. A Human can be thought about in two different senses, a moral human sense and a genetic human sense. In a moral sense, humans can be thought of as a person who is a member of the moral community. In a genetic sense, humans are merely any physical being categorized as a being in the human species. From this one can conclude that a person is a human in the moral sense. Furthermore, characteristics of a person must be defined in order to differentiate moral beings from genetic humans.
...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.
This paper briefly looked at the structure of Nagel’s overall argument and then outlined and analyzed the part of his argument where it seems inconsistent.
In ?What is it like to be a bat??, Nagel attempts to distinguish between objective and subjective conscious experience. He begins his paper by explaining how ?consciousness is what makes the mind-body problem intractable? (p. 534) and why reductionists must use this in order to come to a true conclusion about the mind. He uses the ?what is it like to be a bat? example to support this argument because he wants to prove that the mind has a subjective aspect to it. However, this argument already begins with a flaw. This argument presupposes that a bat is a thinking, conscious being. He even states this prior to the bat example when he states ?Conscious experience is a widespread pheno...
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
Nagel suggests that Death can be the greatest of all losses or not be a great loss at all depending on the position we take. The deprivation of life would make it the greatest of all losses when he states, “on the one hand it can be said that life is all we have and the loss of it is the greatest loss we can sustain” (Nagel, 769). But Nagel shifts his position by also stating that “on the other hand it may be objected that death deprives this supposed loss of its subjects, and that if we realize that that is not an unimaginable condition…we will see that it can have no value whatever, positive or negative” (Nagel, 769). He suggests that if death is the end of a life, it would not be a great loss, but just the removal o...
An important precondition for Hegel's examination of the sensual is his caveat that sense-certainty must not use complex concepts of any kind to express that which it knows. In this sense, Hegel treats sense-certainty as the realm whose truth is expressed as pure being or ISNESS, as opposed to mediated forms that understand ISNESS in a wider context of meaning (Hegel, 91). By insisting on this limitation, Hegel treats sense-certainty as stripped down to bare assertions of sensual experience, allowing the phenomenologist to examine the sensual based solely on what it is capable of showing us on its own. Indeed, it is this litmus test of self-sufficient communication that sets the stage for Hegel to return sensuality to the universal conceptual framework that supports it once it has been seen to fail in its own right.
In today’s society, the mind is a set of cognitive elements which enables an individual’s consciousness, perception, thinking, judgement, and memory. In addition, without our minds and/or conscious experiences, a person would not be able to understand what makes them who they are. Similarly, in Thomas Nagel’s essay “What Is It Like to Be a Bat,” Nagel claims that even though there is something it is like to be an organism, humans are not capable of fully knowing what it is like to be a bat. In addition, Nagel supports his claims through the importance of an organism’s conscious experiences, memories, and knowledge which allow an individual to identify themselves. Therefore, in this paper I will discuss Nagel’s argument which I believe
At the universal level, all individuals are like all other individuals in some respects. All human beings share common characteristics such as birth, biology, love, death, self-awareness, and language.
“Consciousness is defined as everything of which we are aware at any given time - our thoughts, feelings, sensations, and perceptions of the external environment. Physiological researchers have returned to the study of consciousness, in examining physiological rhythms, sleep, and altered states of consciousness (changes in awareness produced by sleep, meditation, hypnosis, and drugs)” (Wood, 2011, 169). There are five levels of consciousness; Conscious (sensing, perceiving, and choosing), Preconscious (memories that we can access), Unconscious ( memories that we can not access), Non-conscious ( bodily functions without sensation), and Subconscious ( “inner child,” self image formed in early childhood).
What does it mean to be human? Sure, one must have the usual physical features such as fingers, eyes, arms, hands, feet, etc., but what does it really mean? Must the human be able to speak? To take upon the actions of themselves? Whatever it means, it can be interpreted in any way from anyone. The physical attributes of any human can be compared to those of our evolutionary ancestors. However, it is possible to believe that there are many characteristics that make a human, but only six define the true, ideal human.