Why The Mind Body Problem

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

One of the most talked about concepts of philosophy is that of the mind-body problem. In short, the mind-body problem is the relationship between the mind and the body. Specifically, it’s the connection between our mental realm of thoughts, including beliefs, ideas, sensations, emotions, and our physical realm, the actual matter of which we are made up of the atoms, neurons. The problem comes when we put the emphasis on mind and body. Are the mind and body one physical thing, or two separate entities. Two arguments have stood amongst the rest, Interactionism and physicalism. Interactionism claims that mind and matter are two separate categories with a casual integration between the two. By contrast, physicalism draws from the idea that all aspects of the human body are under one physical being, there are no nonphysical connections that come into play. While both state a clear and arguable statement regarding mind-body problem, Interactionism gives a more plausible answer to the mind-body problem because although it may seem like we are tied as one, our minds have a subconscious that influence our thoughts, actions, ideas, and beliefs, which is completely independent from the realm of our physical matter.

In David Armstrong’s thought-provoking work titled, The Nature of Mind, he explains that the most convincing way to make sense of the mind-body problem is to approach it in a materialistic way. Specifically, Armstrong shows that the science of physico-chemical processes of the brain is the best way to explain the nature of our mind. He goes on to explain traditional and dispositional behaviorism, and states his own materialistic take on behaviorism. His arguments throughout his paper are very logical, and though there have been arguments against his explanations, he effectively justifies the materialistic view of the mind.

Per the theory, the mind is about mental processes, thought and consciousness. The body is about the physical aspects of the brain-neurons and how the brain is structured. The mind-body problem is about how these two interact. One of the biggest questions in psychology and philosophy concerns the mind/body problem: If they are distinct, then how do they interact? And which of the two is in charge? Many theories have been put forward to explain the relationship between what we call your mind, so defined as the conscious thinking 'you' which experiences your thoughts or spiritual being and your brain, part of your body. However, the most common explanation concerns the question of whether the mind and body are separate entities or the same thing. While asking and recording my responses for this particular exercise a few came up with the choice number 4 which stated, “Nonphysical things cannot casually interact with physical things “ when comparing it , your mind being able to interact with physical things in general was immediately shut down , that it was not possible, that you cannot casually interact , between the mind and the outside world at a whim, with-out some kind of training to understanding the non-physical things

The practices of mind and body focus the interactions among the brain, body, behavior, and spiritual energy.

Thesis: The mind-body problem arises because of the lack of evidence when looking for a specific explanation of the interaction of mental and physical states, and the origin and even existence of them.

The mind and body problem can be divided into many different questions. We can consider or ask by ourselves that what is the mind? What is the body? And do both of them are co-existing, or does the mind only exist in the body? Or does the body only exist

The mind-body problem, which is still debated even today, raises the question about the relationship between the mind and the body. Theorists, such as René Descartes and Thomas Nagel, have written extensively on the problem but they have many dissenting beliefs. Descartes, a dualist, contends that the mind and body are two different substances that can exist separately. Conversely, Nagel, a dual aspect theorist, contends that the mind and body are not substances but different properties. However, although Nagel illustrates the problems with Descartes= theory, Nagel=s theory runs into the problem of panpsychism. In this paper, both arguments will be discussed to determine which, if either, side is stronger.

This is often called the ‘modal argument’ for substance dualism. It has this name because it correlates directly to the possibility of a mind or person existing without a body. Applying this to the mind-body debate we can say the following. Other philosophers and theorist’s claim that the mind and body are identical, therefore one cannot exist without the other. However in contrast, if the mind and body are not identical, as substance dualists claim, then one can exist without the other. Finally, my last major argument for substance dualism is religion. Each of the major religions places a strong belief in life after death, and that there is an immortal soul that will survive death. This very closely resembles substance dualism. The mind can essentially be interchanged for the immortal soul. This argument is primarily the basis for my own belief in substance dualism. My personal experiences growing up in a Methodist family has provided me with insight and believability for this argument. If one believes

The mind is perhaps the most fascinating part of the human body due to its complexity and ability to rationalize. In essence, the mind-body problem studies the relation of the mind to the body, and states that each human being seems to embody two unique and somewhat contradictory natures. Each human contains both a nature of matter and physicality, just like any other object that contains atoms in the universe. However, mankind also is constituted of something beyond materialism, which includes its ability to rationalize and be self-aware. This would imply that mankind is not simply another member of the world of matter because some of its most distinctive features cannot be accounted for in this manner. There are obvious differences between physical and mental properties. Physical properties are publically accessible, and have weight, texture, and are made of matter. Mental properties are not publically accessible, and have phenomenological texture and intentionality (Stewart, Blocker, Petrik, 2013). This is challenging to philosophers, because man cannot be categorized as a material or immaterial object, but rather a combination of both mind and body (Stewart, Blocker, Petrik, 2013). Man embodies mind-body dualism, meaning he is a blend of both mind and matter (Stewart, Blocker, Petrick, 2013). The mind-body problem creates conflict among philosophers, especially when analyzing physicalism in its defense. This paper outlines sound

The mind-body problem ultimately encases the difficulty understanding how the mind and body interact, what they entail, and how they interact and communicate. Rene Descartes believed that the mind and body are two separate entities, as stated in ‘Descartes’s Dualism’. He held the notion that while the body is in fact a part of the physical world our minds are not. Our minds are the consciousness that recognizes its existence through thinking and understanding. Descartes’ rationality behind disconnecting the mind from the entity that is our body is essentially due to the mind not meeting the criteria to be considered a part of the physical world. His reasoning being that physical things are extended and take up space, nor are they conscious. The mind does not have extensions. It does not take up space, therefore it is not a part of the physical world at all, but its dislocation from the physical world does not forfeit its existence. Descartes uses his criteria for material and immaterial by explaining the “physical” properties and attributes of the mind, or lack thereof: “To be conscious is not to be of a certain shape or size or to move in a certain way, but a quite different and indefinable property of which we are each intimately aware when we reflect on our own minds.” (Descartes, 262) We cannot

It can be very difficult to find a universal proposal that offers a solution to the mind body problem. While solutions to this problem differ greatly, all attempt to answer questions such as: What makes a mental state mental? What is the fundamental nature of the mental? Or more specifically speaking, what makes a thought a thought? Or what makes a pain a pain? In an attempt to answer these questions, many philosophers over the centuries have rejected, proposed, or altered preexisting theories in order to keep up with the thinking and science of their times. Entering the 21st century their still exit a plethora of theories, some stronger than others, which include Cartesian dualism, physicalism,

The mind-body problem is an age-old topic in philosophy that questions the relationship between the mental aspect of life, such as the field of beliefs, pains, and emotions, and the physical side of life which deals with matter, atoms, and neurons. There are four concepts that each argue their respective sides. For example, Physicalism is the belief that humans only have a physical brain along with other physical structures, whereas Idealism argues that everything is mind-based. Furthermore, Materialism argues that the whole universe is purely physical. However, the strongest case that answers the commonly asked questions such as “Does the mind exist?” and “Is the mind your brain?” is Dualism.

The mind and body problem is a conundrum that argues the explanation of how mental

Many philosophers agree that consciousness provides a very difficult problem in understanding the mind-body concept; this is why from a materialist’s point of view, the problem is not sufficient enough for giving one’s attention. Thomas Negal on the other hand, finds the problem rather interesting. Negal’s “What Is It Like to Be a Bat?” proposes a number of arguments, one of them which states that the subjective approach to the mind-body problem should be abandoned for a more objective approach (Nagel 1974, pp. 436). The purpose of this essay is to show that Negal’s arguments are sufficient in describing whether it is indeed possible to know what it is like to be a bat, portraying his arguments in an orderly fashion, and ultimately