Philosophy of Mind: The Key Thinkers (original) (raw)
Related papers
Journal of Mind and Behavior, 1985
The problem of explaining the interaction of mind and body has been a central issue in the human sciences since the time of Descartes. However. a careful re-examination of Descartes' epistemological procedure in the Medirations (1641/1960) reveals the "fallacious origin" of the classic mind-body division. In fact, the mind-body problem is not a genuine ontological split "discovered" by Descartes' method, but rather an artifact of using a method already laden with ontological preconceptions about mental being. Furthermore, Descartes inadvertently shifted from his original (epistemological) goal of establishing certain knowledge to an implicit (ontological) investigation of mental being, which then compelled him to investigate his own mental existence. Unfortunately, this phenomenological investigation was severely biased by the exclusive attentive state of reflective thinking that is generated by the method. Consequently. Descartes' inadequate phenomenological analysis further exacerbated the illusory "insight" that mind is separable from body.
The Problem of Mind-Body Dichotomy: A Critique of the Cartesian Approach
2019
The mind-body problem is a perennial philosophical problem that seeks to uncover the relationship or causal interaction that exists between the corporeal and incorporeal aspects of the human person. It thrives under the assumption that the human person is made up of two distinct entities, that is, mind and body, which explains their assumed causal relation. As attractive as this may seem, not all philosophers agree to this feigned idea of interaction and bifurcation of the human person. One philosopher of note, who sorts to address this problem in the 17th century, is René Descartes. For Descartes, minds and bodies are distinct kinds of substance, where bodies are spatially extended substances (a res extensa) and minds are unexpended substances characterised primarily by thought (a res cogitans). But, if minds and bodies are radically dissimilar, how could they causally interact? This paper therefore attempts to examine the philosophical foundations of Cartesian dualism. It also art...
A Critique of Descartes' Mind-Body Dualism
In this enterprise, I shall present Descartes' theory of 'methodic doubt,' moving systematically as he (Descartes) himself would suppose we do, from the establishment of the being of his thinking self (his soul), through the existence of a non-mischievous, infinitely, perfect Being, God, to the existence of a corporeal, extended substance (his body), as distinct from his mind; and the ultimate interaction of the two distinct and separate substances: mind and body. Also, I shall give a critical evaluation of Descartes' method, bringing into focus the alternative theories of other philosophers aimed at resolving the Cartesian dualism. The scientific standpoint on the issue shall also be considered. Through these analyses, I shall establish the thesis that, the interaction of mind and body is only probable.
Contemporary Reactions to Descartes' Philosophy of Mind
A Companion to Descartes, 2007
It is widely assumed that Descartes's philosophy of mind is organized around three major commitments. The first is to substance dualism. The second is to individualism about mental content. The third is to a particularly strong form of the doctrine of privileged first-person ...
Descartes' s Conception of Mind through the Prism of Imagination: Cartesian Dualism Questioned
Archiv für Geschichte der Philosophie, 2018
The aim of this article is to clarify an aspect of Descartes’s conception of mind that seriously impacts on the standard objections against Cartesian Dualism. By a close reading of Descartes’s writings on imagination, I argue that the capacity to imagine does not inhere as a mode in the mind itself, but only in the embodied mind, that is, a mind that is not united to the body does not possess the faculty to imagine. As a mode considered as a general property, and not as an instance of it, belongs to the essence of the substance, and as imagination (like sensation) arises from the mind-body union, then the problem arises of knowing to what extent a Cartesian embodied mind is separable from the body.
First published in 1949, Gilbert Ryle's The Concept of Mind is one of the classics of twentieth-century philosophy. Described by Ryle as a 'sustained piece of analytical hatchet-work' on Cartesian dualism, The Concept of Mind is a radical and controversial attempt to jettison once and for all what Ryle called 'the ghost in the machine': Descartes' argument that mind and body are two separate entities. As well as rejecting dualism about the mind, Ryle goes much further, arguing that more recent materialist or functionalist theories of mind do not solve the Cartesian puzzle either and even accept some of its fundamental, mistaken, propositions. It is because of these mistaken propositions that associated problems, such as mental causation and 'other minds', arise in the first place. Ryle builds his case via an erudite and beautifully written account of the will, emotion, self-knowledge, sensation and observation, imagination and the intellect. Some of the problems he tackles, such as the distinction between 'knowing how and knowing that', challenged some of the bedrock assumptions of philosophy and continue to exert important influence on contemporary philosophy. A classic work of philosophy, The Concept of Mind is essential reading for anyone interested in the nature of the mind and human behaviour. This sixtieth anniversary edition includes a substantial commentary by Julia Tanney. Together with the reissue of both volumes of Ryle's Collected Papers, it provides essential reading for new readers interested not only in the history of analytic philosophy but in its power to challenge major currents in philosophy of mind and language today.