Phylosophy and resume of karl popper body-mind problem

1. Karl Popper
Karl Popper All Life is Problem Solving
Resume the 2nd Chapter
NOTES OF A REALIST ON THE BODY-MIND PROBLEM*

2. Solution of Two basic Problem of Epistomology
• first, the problem of demarcating between empirical science and other thoroughly meaningful and important
fields such as metaphysics
• the problem of induction
Wait, but he thought that.
He Already had the solution to these problem in his book “the problem of
induction”

3. Main Problem
• I have yet other reasons for choosing the problem of the interaction between body and mind
• Major puzzle that can never be solved
• the deepest and most difficult problem of philosophy, the central problem of modern metaphysics.
• But the problem of the body-mind relationship is a serious problem
Main Reason
• Many philosopher and sociologist describe him as 'positivist’
• In this context, to be a 'positivist' is identical to being an opponent of all philosophical speculation and
especially an opponent of realism. One of the reasons that led me to choose today's topic is that I wanted to
choose one that is non-positivistic in its very title

4. Conclude I
• the hardest part is to distinguish World 1, World 2, and especially World 3
• the world of physical events 'World 1
• the world of mental events 'World 2 (relatively straightforward)
• difficulty begins with what I call 'World 3 (the world of products of the human mind)
• World 3
• the narrow sense it is the world of theories, including false theories, and the world of scientific problems,
including questions to do with the truth or falsity of various theories. In the broad sense, literary and artistic
works such as Mozart's operas and concertos belong to World 3
• World 4
• the world of artIstic works can also be called World 4

5. Conclude I
• The important thing is to distinguish World 3 of scientific theories from problems of the psychological World 2
• We do not know, but we may suppose that the proof already belongs to World 1 before it is written down. For the
thought processes in World 2 are presumably bound up with events in the brain, and thus with physical events in
World 1.
• Important thing
• The important thing is to distinguish World 3 of scientific theories from problems of the psychological World 2
• We can therefore distinguish between World 2, in which subjective thought processes are to be found, and World
3, in which objective statements or objective thought contents are to be found

6. • The body-mind problem is the question of whether and how our thought processes in World 2 are bound up
with brain events in World 1.
1. Body-mind interaction: World 2 and World 1 interact, so that when someone reads a book or listens to a
lecture, brain events occur that act upon the World 2 of the reader's or listener's thoughts; and conversely,
when a mathematician follows a proof, his World 2 acts upon his brain and thus upon World 1. This, then,
is the thesis of body-mind interaction.
2. Body-mindparallelism: each thought process in World 2 runs par- allel to a brain event in World 1
3. Pure physicalism or philosophical behaviourism: there is only one world, namely, World 1, and in it there
are movements by men and animals, or human and animal behaviour. In this view, what I call World 2
simply does not exist, and certainly not what I call World 3.
4. Pure mentalism or spiritualism: only W orld 2 exists and W orld 1 is only my idea
Conclude II

7. Conclude II
• four attempted solutions: (1) body-mind interaction; (2) body-mind parallelism; (3) pure physi- calism or
philosophical behaviourism; (4) pure mentalism.
• To summarize: the fact that our theories, which belong to World 3, have an effect on World 1 via World 2
counts against the thesis of the causal closure of World 1. But then no objections remain against the theory of
body-mind interaction.

8. • The existence of World 3, and the fact that we can grasp World 3 objects through thought processes in World
2, play a crucial role in accounting for human self-consciousness, for self-awareness and for the human mind,
as distinct from the animal mind.
• Animals too have expectations bound up with past experiences
• Animals can have a character or a personality, which is partly dis- positional and perhaps also partly learnt
• But I do not think an animal is conscious of its identity
• here is exceptionally important interaction between the World 3 of theories and the human World 2 of
conscious processes
• the self-consciousness characteristic of humans can develop only through this interaction.
• Di alam bawah sadar
Conclude III

9. Conclude IV
• Bond between theory of knowledge and theory of science
• Theory of knowledge: problems and attempts to solve them through hypotheses, theories, or conjectures
precede all observation
• My emphasis on the theoretical character of human knowledge has led me from epistemology to the theory
ofWorld 3

10. Summary
1. I have not tried to solve the body-mind problem: that is, I do not know how the brain and consciousness act
upon each other.
2. But I have posed the problem in a new way that is different from how it is usually presented.
3. I stress the existence of three partly autonomous but interacting worlds: a physical World 1, a World 2 of
conscious processes, and a World 3 of products of the human mind.
4. I have tried to show, especially against physicalism or behaviourism, that World 2 exists because it alone can
account for the influence of World 3 upon World 1.
5. I have tried to show that the physical World 1 is open to the mental World 2. This is a thesis that physicists are
very reluctant to accept. But I have tried to show that it nevertheless appears to be true.
6. I have especially tried to show that World 2 connects or interacts with World 3so closely that human self-
consciousness is incom- prehensible without the existence of World 3. Self-consciousness is anchored in
World 3.
7. Genetically, then, the human World 2 is as much a product of World 3 as World 3 is a product of World 2. Or
to put it in another way: we are a product of our products, of the civilization to which we all contribute.