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cartesian dualism henri bergson
Pain was conceived of as an essentially simpleinput–output process: you burn your hand, you pull it away; Descartes in1645 compared the transmission of pain from skin to brain to a manpulling a bell rope and ringing a bell in the tower.With the inventionof the telephone and the telephone exchange a new technological metaphorbecame available: one that allowed for more complex activities.
Although, unlike most of his fashionable contemporaries and immediatesuccessors, Descartes was not an atomist, he was, like the others, amechanist about the properties of matter. Bodies are machines thatwork according to their own laws. Except where there are mindsinterfering with it, matter proceeds deterministically, in its ownright. Where there are minds requiring to influence bodies, they mustwork by ‘pulling levers' in a piece of machinery that alreadyhas its own laws of operation. This raises the question of where those‘levers' are in the body. Descartes opted for the pineal gland,mainly because it is not duplicated on both sides of the brain, so itis a candidate for having a unique, unifying function.
Cartesian Dualism - Essays and Papers Online
I will make an attempt to show that Smullyans theories based on anti-dualism do not hold weight in modern philosophy During the period when Descartes was alive, religion was a major part
So the mind–body problem seems to be settled inmedicine; yet I have often been struck by what seems like aninconsistency in the way medical writers who would probably repudiateany suggestion that they were dualists discuss the question ofplacebos.
An essay or paper on Cartesian Dualism
It is common for modern Aristotelians, who otherwise have a high viewof Aristotle's relevance to modern philosophy, to treat this argumentas being of purely historical interest, and not essential toAristotle's system as a whole. They emphasize that he was not a‘Cartesian’ dualist, because the intellect is an aspect ofthe soul and the soul is the form of the body, not a separatesubstance. Kenny (1989) argues that Aristotle's theory of mind as formgives him an account similar to Ryle (1949), for it makes the soulequivalent to the dispositions possessed by a living body. This‘anti-Cartesian’ approach to Aristotle arguably ignoresthe fact that, for Aristotle, the form is the substance.
The more modern versions of dualism have their origin in Descartes'Meditations, and in the debate that was consequent uponDescartes' theory. Descartes was a substance dualist. Hebelieved that there were two kinds of substance: matter, of which theessential property is that it is spatially extended; and mind, ofwhich the essential property is that it thinks. Descartes' conceptionof the relation between mind and body was quite different from thatheld in the Aristotelian tradition. For Aristotle, there is no exactscience of matter. How matter behaves is essentially affected by theform that is in it. You cannot combine just any matter with any form—you cannot make a knife out of butter, nor a human being outof paper—so the nature of the matter is a necessary conditionfor the nature of the substance. But the nature of the substance doesnot follow from the nature of its matter alone: there is no‘bottom up’ account of substances. Matter is adeterminable made determinate by form. This was how Aristotle thoughtthat he was able to explain the connection of soul to body: aparticular soul exists as the organizing principle in a particularparcel of matter.
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Cartesian Reflections : Essays on Descartes's ..
The epiphenomenalist wishes to preserve the integrity of physicalscience and the physical world, and appends those mental features thathe cannot reduce. The parallelist preserves both realms intact, butdenies all causal interaction between them. They run in harmony witheach other, but not because their mutual influence keeps each other inline. That they should behave as if they were interactingwould seem to be a bizarre coincidence. This is why parallelism hastended to be adopted only by those—like Leibniz—whobelieve in a pre-established harmony, set in place by God. Theprogression of thought can be seen as follows. Descartes believes in amore or less natural form of interaction between immaterial mind andmaterial body. Malebranche thought that this was impossible naturally,and so required God to intervene specifically on each occasion on whichinteraction was required. Leibniz decided that God might as well setthings up so that they always behaved as if they wereinteracting, without particular intervention being required. Outsidesuch a theistic framework, the theory is incredible. Even within such aframework, one might well sympathise with Berkeley's instinct that oncegenuine interaction is ruled out one is best advised to allow that Godcreates the physical world directly, within the mental realm itself, asa construct out of experience.
FREE Essay on Paper on Cartesian Dualism - Direct Essays
Ridding an individual supposedly held in possession by such a demon was an ancient practice (technically known as "exorcism") and continued in some Christian liturgies even to our own day.
An essay or paper on Paper on Cartesian Dualism
One category of arguments for dualism is constituted by the standardobjections against physicalism. Prime examples are those based on theexistence of qualia, the most important of which is the so-called‘knowledge argument’. Because this argument has its ownentry (see the entry ), I shall deal relatively briefly with it here. One should bear inmind, however, that all arguments against physicalism are alsoarguments for the irreducible and hence immaterial nature of the mindand, given the existence of the material world, are thus argumentsfor dualism.
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