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CHAPTER 4 The Nature of Substance, Reality, and Mind: Idealism, Dualism, and Materialism There are a number of complex philosophical issues brought about by a discussion of substance. As you may recall from an earlier chapter, the Ancient Greeks were very much concerned about the question of substance. At present, science tells us everything is made up of material atoms, and yet, philosophers still debate this scientific conclusion. It is not to say that atoms do not exist (although no one has actually seen one, which is another question about scientific realism), but rather a question of what is reality made up of, mind, matter, or a combination of both. These questions lead to other questions regarding the nature of the human mind. Is it just the brain or does it have an immaterial component? What of the soul? All these questions will be considered in the following sections below. POWERFUL IDEAS: THE NATURE OF SUBSTANCE Materialism claims that all real objects are physical. Dualism claims that all real objects are either physical or nonphysical. Idealism claims that all real objects are nonphysical. Berkeley and Idealism Berkeley contends that the only things that are real are ideas. This view is known as idealism. All the objects we encounter in the world (which is an idea as well) are nonmaterial objects. As bizarre as this may at first sound, what you should be aware of is the fact that the only objects that we do have direct access to in our mind (or brain) are ideas. We assume that our idea of objects in the world is tied to or come from these objects; some underlying physical substance, yet Berkeley is denying that we have any good reason to infer to this material substance. Berkeley employs a radical empiricism. He thought that we can only acquire knowledge from our experiences—from our per- ceptions. What is the nature of our perceptions? We assume that we perceive objects directly, yet in fact, what we are doing is experience an idea of the object, which has been constructed by our mind. Berkeley goes on to argue that “to exist is to be perceived.” Berkeley contends that the only things that are real are ideas. All the objects we encounter in the world—which is an idea as well—are nonmaterial objects. As bizarre as this may at first sound, what you should be aware of is the fact that the only objects that we do have direct access to are our ideas. We assume that our idea of objects in the world are tied to or come from those objects (we think those ideas correspond to object in reality), some underlying physical substance, yet Berkeley is denying that we have any good reason to infer to is this material substance. He may have a point. Consider a strawberry, for example. It has a certain color, shape, and weight; it has a particular texture, taste, and smell. These are all perceptions, ideas in your mind. If you take away the taste of the strawberry, take away its smell, its weight, its shape—what do you have left? Nothing. The ...
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Talisik: An Undergraduate Journal of Philosophy Page | 4 © TALISIK Volume II, Issue no.1 ISSN 2362-9452 Comparison of Descartes’s and Hume’s Ideas of the Self Julia Anne Mari R. Catalan Abstract: The Father of Modernity, Rene Descartes (1596-1650), has been labeled as such because of the focus he gave to man, straying away from the trend of thought preceding his time which was theocentric. Through a very systematic method, he arrived at the certainty of the existence of the cogito—the ‘self’—which he used as the starting point in his philosophy, claiming it to be that which he is most certain of. After some years comes the Scottish philosopher, David Hume (1711-1776), debunking Descartes confidence in his first certitude saying that the ‘self’ per se does not really exist. This paper aims to compare the ideas of the Self of two of the greatest thinkers of the Modern Period. This will be done by expounding both philosophers’ ideas and thereafter converging their ideas in comparison and contrast. I shall exhaust different sources, both primary and secondary, to find information on this matter. Keywords: Descartes, Hume, Self "Who am I?” n at least one point in our lives, we get to ask ourselves this question. In a speech delivered by John Jacob Scherer, he compared this with a ladder leaned on a wall., it is when we come to realize that we are bounded in the constantly-running time—that we are moving towards our end. Yet, we cannot still be certain of how we would want our lives to be before we leave this world. He says, “A mid-life crisis is when you get to the top rung of your ladder only to realize that you leaned it against the wrong wall.”1 This realization is brought about by that question—“who am I?” The question of “who” is the question of the identity of the inquirer. It can either be as superficial as the mere name, or as deep as the being and purposes in life of the person being asked. Whatever this question begs the person is a characteristic or a property of that person. The questioning of the properties of an object is a presupposition of the object’s existence. Hence, the question, “Who am I?” presupposes the existence of the I.2 In this paper, I shall present a discourse on the notions of the I in the Modern Period, particularly that of Rene Descartes and David Hume. I find these philosophers’ ideas of the I contradicting, and hence find it interesting for both of their beliefs of the self be put in a dialogue. For Descartes, I shall begin my discussion with his methodic doubt and the transition of his thought to his first certitude that is the existence of the cogito. Meanwhile, for Hume, I shall briefly discuss first the bases of his empiricist thought to found my exploration of his notion of the identity. After these explications, I shall put their ideas side by side I Talisik: An Undergraduate Journal of Philosophy Page | 5 © TAL ...
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Chapter 7. The Mind-Body Problem Chapter 7. The Mind-Body Problem Chapter 7 The Mind-Body Problem During week 6 read the second half (Sections 6-end). Copyright by Paul Herrick, 2020. For class use only. Not for distribution. This chapter: 32 pages of reading. 1. Are You Your Brain? Sometimes we refer to our brains; other times we refer to our minds. BJ the Chicago Kid titled his second album In My Mind. But Screeching Weasel titled its third studio album My Brain Hurts. Are the mind and the brain two different things? Or are they one and the same? To put the question another way: Are thoughts, sensations, mental images, and such nothing more than physical events or processes of the physical brain? Are they just neurons (brain cells) firing or something like that? Or is the mind an immaterial, nonphysical entity distinct from the brain but interacting in some way with it? In philosophy, these and related questions make up the mind-body problem. Since ancient times, the common view has been that the mind—the part of us that is conscious, that thinks, that makes choices, that bears moral responsibility—is immaterial and cannot be physically seen, touched, weighed, or otherwise directly detected by instruments. On this view, the mind--often called the “soul,” “spirit,” or “self”—is not the brain or any part of the body or any physical thing at all. However, since mind and body obviously interact, the common view has long been that the mind or soul can affect the body and the body can affect the mind. More specifically, the immaterial mind can cause changes in the physical body, through the interface of the physical brain, and the brain can cause changes in the mind. In philosophy, this traditional view is called “mind-body dualism” (“dualism” for short) because it claims that mind and body are two distinct things. The common view is sometimes also called “mind-body interactionism” because it claims that mind and body, though distinct, interact. Philosophical dualists argue that the universe divides into two radically different kinds of substances—mindless matter and thinking mind or, as some prefer to put it, matter and spirit, or as still others put it, matter and consciousness. Most religions of the world teach a dualist account of human nature. Each human being, they generally claim, is composed of an immaterial mind or soul joined to a material body. On the religious view, the mind, or soul, rather than the material body is the part that will be judged by God in the end. As the basis of moral responsibility, the soul is the root of one’s identity as a person. In other words, the soul is the true self; the material body is merely the soul’s temporary lodging place during its journey on earth. Most religions also teach a doctrine of immortality, or survival—the claim that the immaterial soul lives on in a higher realm after the death and disintegration of the material body. If dualism is true and your immaterial mind, or soul, is the .
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IAC 2024 - IA Fast Track to Search Focused AI Solutions
IAC 2024 - IA Fast Track to Search Focused AI Solutions
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