Descartes’ Arguments for the Real Distinction of Mind and Body
Descartes argues has three main arguments for minds and bodies being
two different distinct types of substance. These are known as
arguments for substance dualism and are as follows.
* The Argument from doubt : Descartes argues that while he could
pretend or think that he had no body and therefore did not exist
in any place, he could not think or pretend he had no mind, as
merely having a doubt that he had a mind proves that he does.
* The Argument from Clear and distinct understanding: Descartes
argues that if two things can be separated even if only by god
then they must be two different things. Descartes says that as he
can perceive minds and bodies clearly and distinctly from each
other they must be two separate things we just don't know how to
separate them.
* The Argument from simplicity: Descartes argues that bodies can be
divided into parts whereas minds cannot meaning that the two must
be different things.
For our minds to be separate from our bodies first of all we have to
exist otherwise there is nothing about which to argue and no stand
point to argue from. Also we must be able to believe that things of
which we think in this case minds and bodies exist and that if we
perceive something as correct it must be true. So it is important to
all of Descartes's arguments to establish not only that we exist but
also that we can be certain of what we claim to know. The cogito is
Descartes's claim “that I thinking therefore I exist” Descartes says
that as he can convince himself of something he must exist, as ev...
... middle of paper ...
...tance distinct from the body.
In conclusion i think that Descartes arguments approach an answer but
really it is only with a better definition of what a mind entails that
he could truelly prove bodies and minds are separate If we know bodies
are a physical thing that can be examined, separated and destroyed and
we knew for sure that minds are not a physical thing but can be broken
so therefore and along with the cogito must exist, then the mere fact
that the two things are made of a different substance ,i.e. matter and
something we are as of yet unable to explain, makes minds and bodies
two separate things.
References
Rene Descartes, The philosophical writings of Descartes, Vol 2, 1911
(Cambridge, Cambridge university press)
John Locke, An essay concerning human understanding, Book 2, Ch27,
(1689)
In this essay I will be examining the logical impasse of not being able to attain certain knowledge without accepting the certainty of his sense of reason the meditator faces in meditations on first philosophy and discuss possible interpretations of the text that would explain the meditator’s use of circular argument.
Rene Descartes’ Meditations on First Philosophy is a philosophical work consisting of six meditations of things Descartes establishes cannot be known for certain, as well as attempts to establish all things that can be known undoubtedly. Descartes was one of the first major Western philosophers to attempt to construct a foundation of certainty about knowledge.
In the book "Meditations on First Philosophy", author talks about knowledge and doubt. He considers doubt and knowledge a very strong tool and thus, states a philosophical method which is actually an extraordinarily powerful investigation of mind, body and rationalism. He formulates six meditations in this book, where he first discards all of his previous beliefs where things are not completely certain and then he tries to build things that can be surely known. He believed that people should do their own discerning and by using the process of simple mathematics, they could proceed on a path to an unquestioned knowledge. He wrote these meditations in a way supposing that he has meditated for six days, referring each last meditation as ‘yesterday’.
Descartes' formulation of what he calls the “Real Distinction” has proved foundational to our modern concepts of being and consciousness. His contention has irreversibly influenced the fields of psychology, neuroscience, philosophy, and others while cementing into the popular consciousness the notion of a definite dichotomy between the mind and the body. In this paper, I will flesh out what Descartes' meant by the term “real distinction,” discuss the arguments he uses in its' defense, and then argue myself that this distinction between mind and body (at least as Descartes frames it) goes much too far, and that it is a much more viable probability to believe that mind and body are actually intertwined, one and the same.
...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.
the mind is not is a superb point of reasoning that can be applied on many different levels with
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.
Descartes first meditation included a few arguments that Descartes studied and analyze. The one I choose to analyze was his argument of sense deception. The actually argument is the following: (1) My senses sometimes deceive me. (2) If my senses sometimes deceive me, then they might always deceive me. (3) If my senses might always deceive me, then I cannot be certain about any beliefs acquired through my senses. (4) If I cannot be certain about any beliefs acquired through my senses, then I must suspend judgment on those beliefs. (5) Therefore I must suspend my judgment of those beliefs. To put this is premise conclusion argument form, it would look like this:
In Descartes’ meditations, Descartes begins what Bernard Williams has called the project of ‘pure enquiry’ to discover an indubitable premise or foundation to base his knowledge on, by subjecting everything to a kind of scepticism now known as Cartesian doubt. This is known as foundationalism, where a philosopher basis all epistemological knowledge on an indubitable premise.
Throughout the six meditations on First Philosophy, French philosopher Rene Descartes seeks to find a concrete foundation for the basis of science, one which he states can only include certain and unquestionable beliefs. Anything less concrete, he argues will be exposed to the external world and to opposition by philosophical sceptics.
Descartes' Views on the Topic of Philosophy of Mind Descartes has indeeed made some notable contributions towards the philosophy of mind. It is the aim of this essay to discuss these contributions. Descartes is well known for being an avid dualist. This is the view that the mind and body are understood to be seperate and distinct from each other, but in some way causally connected. Descartes was no exception and believed the mind and body to be two completely different substances.
Descartes argues that the mind and body can be thought of as separate substances. Descartes writes “I have a body that is very closely joined to me, nevertheless, because … I have a clear and distinct idea of myself, insofar as I am merely a thinking thing and not an extended thing and because … I have a distinct idea of a body, insofar as it is merely an extended thing and not a thinking thing, it is certain that I am really distinct from my body and can exist without it” ( Descartes 50). With this quote, Descartes is saying that the mind and body are separate because he has two distinct ideas of the body and the mind and the body is not a thinking thing as he is but an extended substance. Another point to Descartes argument is that the mind and body are different due to one being indivisible and the other being divisible. Descartes writes “a body, by its very nature, is always divisible. On the other hand, the mind is utterly indivisible” (53). Here is saying that there are ...
"Cogito Ergo Sum," "I think, therefore I am," the epitome of Rene Descartes' logic. Born in 1596 in La Haye, France, Descartes studied at a Jesuit College, where his acquaintance with the rector and childhood frailty allowed him to lead a leisurely lifestyle. This opulence and lack of daily responsibility gave him the liberty to offer his discontentment with both contrived scholasticism, philosophy of the church during the Middle Ages, as well as extreme skepticism, the doctrine that absolute knowledge is impossible. Through the most innovative logic since Aristotle's death, as well as application of the sciences, he pursued a lifelong quest for scientific truth.
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 monadology. Pre-ordained harmony simply states that everything that happens, happens because God ordained it to. Given the wide array of responses to the mind-body problem I will only cover those given by Descartes, Spinoza, and Leibniz. I will also strive to show how each of these philosophers discuss what mind and body are and how each accounts for God’s influence on the interaction of mind and body, as this is an interesting distinction between them, as well as the important question of the role of substance. This is important, I believe, because it helps to understand the dialogue between the three philosophers.
Plato; a Greek philosopher who postulated about the difference between the body and the soul would disagree with this as he believed in the idea that the soul is indeed distinct from the body. He stated that the soul was capable of knowledge as it was immortal and as such had experienced the forms during its time spent in the , 'world of the forms ' before it was incarnated our mortal bodies. Plato goes so far as to use the term , 'imprisoned ' in his book phaedo when describing the nature of our soul in the body; he states that the goal of our soul is to reach the , 'world of the forms ' and that true philosophers avoid distractions such as ,loves and lusts, and fears.....and endless foolery ' the body creates which 'impede us in the search