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Descartes' argument for the distinction between the mind and the body
Descartes' argument for the distinction between the mind and the body
Essay on interactionism theory
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In his works, Meditations on First Philosophy and The Passions of the Soul, René Descartes lays out his views on the mind. Descartes is a dualist, specifically an interactionalist, which is someone who believes that mental states and physical states are distinct from one another, yet still affect each other. This view, however, faces significant obstacles, to which Descartes believes he has an answer for. In this paper I will outline Descartes’ argument for the distinctness between the mind and body, explicate the problems his theory faces, and conclude that his dualist account cannot survive the objections.
In the Meditations, Descartes was concerned with finding certainty and he employed the method of doubt in his quest. He grants that everything he has been certain of thus far has come from his senses, yet he also realizes that his senses often deceive him. For example, when something far away appears tiny, but it is actually large, or the difficulty in determining whether one is dreaming or not are noteworthy reasons not to doubt your senses. He then, gives an argument about an evil demon that has been deceiving him and all of his thoughts, and arrives at the point of doubting his senses, his body, and even mathematical truths such as two plus two equals four. After fearing that without a body, he too may not exist, he realizes that as long as the demon is deceiving him, there is a thing that exists that is being deceived, himself. Thus, no matter what he is unable to doubt his own existence insofar as he is thinking. What he exists as, however, he is not sure of, other than a thinking thing, a thing that “doubts, understands, affirms, denies, is willing, is unwilling, and also imagines and has sensory perception...
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...th a material extended thing by saying that an immaterial non-extended thing interacts with a material extended thing. Furthermore, he fails in his attempt to explicate how it interacts with the rest of the body, for the nerves, blood, etc. are all physical, material substances as well.
Although a brilliant and compelling argument, Descartes’ dualism is unable to survive the two objections brought against it. Namely, that it is impossible to conceive of something that does not exist in space and time, and that if such a thing were to exist, how would it interact with something that does exist in space and time? His main reasoning for the distinctness seems to be flawed, and his solution to the interaction gets him nowhere. Thus, we are left with the general notion that mind and body are not separate entities of different substance that affect one another.
Descartes' error, Antonio Damasio tells us, was his belief in "the abyssal separation between body and mind . . . " (250). As Damasio notes, there are certainly many specific "errors" in Descartes' writings--that heat causes the circulation of the blood, for example, or that movement is translated instantaneously through the plenum from one object to another--but all these notions have been "corrected" by subsequent theory in ways that we can imagine Descartes himself might easily accept. The "abyssal separation" persists as the central cliché of modern philosophy because we do not yet agree on a solution, and Descartes serves as the convenient scapegoat for those who want to argue for the reduction of mind to matter. Damasio himself is part of a new generation of neuroscientists who, using the framework of connectionism or neural network theory, think they posses a solution to the mind/body [End Page 943] problem. The actual object of his attack is thus not so much Descartes but those cognitive psychologists who have defined themselves in terms of a Cartesian "nativism" or doctrine of innate elements of knowledge not derived from sensation. None of these "nativists" literally believes in mind/ body dualism, but insofar as they cling to the central functionalist dogma that mind can be instantiated in any physical system they de facto treat mind as something that can be considered apart from embodiment, and they embrace, more or less, an overtly Cartesian methodology, which Jerry Fodor has called "methodological solipsism." 1
Baird and Kaufmann, the editors of our text, explain in their outline of Descartes' epistemology that the method by which the thinker carried out his philosophical work involved first discovering and being sure of a certainty, and then, from that certainty, reasoning what else it meant one could be sure of. He would admit nothing without being absolutely satisfied on his own (i.e., without being told so by others) that it was incontrovertible truth. This system was unique, according to the editors, in part because Descartes was not afraid to face doubt. Despite the fact that it was precisely doubt of which he was endeavoring to rid himself, he nonetheless allowed it the full reign it deserved and demanded over his intellectual labors. "Although uncertainty and doubt were the enemies," say Baird and Kaufmann (p.16), "Descartes hit upon the idea of using doubt as a tool or as a weapon. . . . He would use doubt as an acid to pour over every 'truth' to see if there was anything that could not be dissolved . . . ." This test, they explain, resulted for Descartes in the conclusion that, if he doubted everything in the world there was to doubt, it was still then certain that he was doubting; further, that in order to doubt, he had to exist. His own existence, therefore, was the first truth he could admit to with certainty, and it became the basis for the remainder of his epistemology.
In Meditations on First Philosophy: Meditation VI, René Descartes argues for the distinction between mind and body. He asserts: “And accordingly, it is certain that I am really distinct from my body, and can exist without it…” (p. 618) This argument takes place in the last of six meditations, in which Descartes attempts to prove the existence of the physical world and the distinction between mind and body (Descartes’ Dualism). In earlier Meditations, he doubts everything that is not self evidently true, including the material world. He uses doubt as method of discovering simple truths he can build upon. The first truth he establishes is “the cogito” which is Latin for I think, Descartes uses this self-evident truth to argue that the mind is better known than the body, and uses thought as a proof for it’s existence. After he establishes his archimedean point or “the cogito” he starts to build his ontology. However, before he even proves matter exists, Descartes explains the essence of matter.
Elizabeth writes a letter to Descartes asking him to explain to her the relationship “there is between the soul, which is immaterial, and the body, which is material” (Margaret A.: p16). She seeks this clarification particularly on the aspect of how the soul influences the body movements. This question comes following a claim that Descartes had made “regarding the body and the soul” (Gordon B. and Katherine J.: p17 -19). He intimated that the body and the soul exist as single entities and that each has autonomous function. This is found in the philosophy of the dualism.
Descartes continues the distinction in the Sixth Meditation, where he observes the body is by its nature divisible where the mind is completely indivisible. Descartes knows his body and mind are unified although, when something is cut off from the body such as an arm, nothing is lost from the mind. The body is a physical substance that can be described by quantitative qualities like size, shape and extension. Allowing for it to be divided into parts, for example a cake like the body has a certain size, shape and dimensions that can be divided into multiple smaller sizes. The mind is a qualitative substance that cannot be divided, such as smell; there cannot be half or a quarter of a smell. The mind is not an a corporeal or extended substance like the body therefore it is not capable of being divisible. Since the body and the mind do not share the same property of being divisible or indivisible the mind and body are distinctly different. Descartes claim for mind body dualism can be seen as false, I will argue that the m...
At the start of the meditation, Descartes begins by rejecting all his beliefs, so that he would not be deceived by any misconceptions from reaching the truth. Descartes acknowledges himself as, “a thing that thinks: that is, a thing that doubts, affirms, denies, understands a few things, is ignorant of many things” He is certain that that he thinks and exists because his knowledge and ideas are both ‘clear and distinct’. Descartes proposes a general rule, “that whatever one perceives very clearly and very distinctly is true” Descartes discovers, “that he can doubt what he clearly and distinctly perceives is true led to the realization that his first immediate priority should be to remove the doubt” because, “no organized body of knowledge is possible unless the doubt is removed” The best probable way to remove the doubt is prove that God exists, that he is not a deceiver and “will always guarantee that any clear and distinct ideas that enter our minds will be true.” Descartes must remove the threat of an invisible demon that inserts ideas and doubts into our minds to fool us , in order to rely on his ‘clear and distinct’ rule.
Descartes is talking about something called interactionist substance dualism. He is stating that the mind and body causally interact with one another. This can be summed up to say that as easily as the mind can cause changes in the body, the body can also cause changes in the mind. Therefore the mind and body must be intimately united. An example of this is having the intuition to raise your hand.
Surprisingly dualism has become synonymous with Rene Descartes that often times it is many just referred to by many as Cartesian dualism, as if this was the decisive line of attack to the issue. The theory behind dualism is that the mind and the body, that mind and matter, are two distinct things. Descartes well-thought-out the difficulty of the location of the mind and came to the conclusions that the mind was a completely separate entity from the body. Descartes stated that he is a subject of conscious thought and experience and thus cannot be nothing more than spatially extended matter. The fundamental nature of the human being, or the mind, are unable to be material but are obliged to be no...
Two of the most fundamental parts within the Cartesian dualism argument are both the conceivability argument, and also the divisibility argument. Both arguments aim to show that the mind (thinking things) and body (extensions) are separate substances, both of which arguments can be found within Meditation VI. Within this essay, I shall introduce both arguments, and critically assess the credibility of both, discovering whether they can be seen as sound arguments, or flawed due to incorrect premises or logical fallacies.
Descartes makes a careful examination of what is involved in the recognition of a specific physical object, like a piece of wax. By first describing the wax in a manner such that “everything is present in the wax that appears needed to enable a body to be known as distinctly as possible” (67), he shows how easily our senses help to conceive our perception of the body. But even if such attributes are modified or removed, we still recognize the changed form, as the same piece of wax. This validates Descartes’ claim that “wax itself never really is the sweetness of the honey, nor the fragrance of the flowers, nor the whiteness, nor the shape, nor the sound” (67), and the only certain knowledge we gain of the wax is that “it is something extended, flexible, and mutable” (67). This conclusion forces us to realize that it is difficult to understand the true nature of the wax, and its identity is indistinguishable from other things that have the same qualities as the wax. After confirming the nature of a human mind is “a thinking thing” (65), Descartes continues that the nature of human mind is better known than the nature of the body.
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...
In his Meditations on First Philosophy, Descartes states “I have a clear and distinct idea of myself, in as far as I am only a thinking and unextended thing, and as, on the other hand, I possess a distinct idea of body, in as far as it is only an extended and unthinking thing”. [1] The concept that the mind is an intangible, thinking entity while the body is a tangible entity not capable of thought is known as Cartesian Dualism. The purpose of this essay is to examine how Descartes tries to prove that the mind or soul is, in its essential nature, entirely distinct from the
In Meditation Six entitled “Concerning the Existence of Material Things, and Real Distinction between the Mind and Body”, one important thing Descartes explores is the relationship between the mind and body. Descartes believes the mind and body are separated and they are two difference substances. He believes this to be clearly and distinctly true which is a Cartesian quality for true knowledge. I, on the other hand, disagree that the mind and body are separate and that the mind can exist without the body. First, I will present Descartes position on mind/body dualism and his proof for such ideas. Secondly, I will discuss why I think his argument is weak and offer my own ideas that dispute his reasoning while I keep in mind how he might dispute my argument.
Descartes is a very well-known philosopher and has influenced much of modern philosophy. He is also commonly held as the father of the mind-body problem, thus any paper covering the major answers of the problem would not be complete without covering his argument. It is in Descartes’ most famous work, Meditations, that he gives his view for dualism. Descartes holds that mind and body are com...
...nclude, Ryle is correct in his challenge of Descartes’ Cartesian dualism, the mind and body are not two separate parts as dictated by dualist, rather the working of the mind are not distinct from the body. As a result, an observer can understand the mind of another through the actions of the body. It is the combination that makes up a human, human, as they are one and the same.