Mind, Body Paper

The Mind/ Body: THE MIND/ BODY PROBLEM

The Mind/ Body Problem John H. Ackerson III University of Phoenix October, 2009

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The Mind/ Body Problem The debate that attempts to conclude whether the body rules the mind or the mind rules the body has found its way from the early beginnings of philosophy. Idealists and materialists have taken philosophical positions that have permeated society through time and space. The efforts of psychology have provided insight to aid in the effort to come to a solution in this philosophical argument. Philosophy argues either the mind or the body, and psychology will argue the relationship between the mind and body as a manifestation of life. The reciprocal relationship of mind and body does not allow for the body to develop alone (Marxists, 2009); therefore, what philosophers refer to as the mind body problem, originating with Descartes, refers to the relationship between the mind and body. The assertion of Descartes was that the mind considered, reflected, and reasoned, whereas the body was matter (Oregon State University, 2009) that was no more than a fiction contrived by his mind (Wright, 2009). Descartes believed that a thing separated from it self is not part of its essence; therefore, the mind (essence) is distinct from the body because the mind can exist without the body (Socialscience. Cypress College, 2009), and the realm of the body must be different from that of the mind and consciousness. Consciousness, according to Medical-dictionary, thefreedictionary (2009) [is] having an awareness of one's environment and one's own existence, sensations, and thoughts (para. 1); psychology is the study of that awareness by way of the soul or mind (EzineArticles, 2009). Awareness is consciousness (Woodbridge, 1908); the manifestation of meaning within the realm of consciousness begets awareness; indeed, that, which is in the realm of consciousness, has meaning; therefore, without meaning, one would not be aware, or conscious, of its existence. To

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postulate, however, that one’s consciousness is dependent on assigning meaning to an object or fact is to assert that facts, qualities, and objects can change in value (Bode, 1908). The relationship connecting the unknowing thing with the knowledge of is meaning is consciousness and the resulting awareness by way of personal experience. A clear relationship exists that involves consciousness as consciousness relates to time and space. Time and space finds little in the way of representation with regard to importance except in relation to movement, conversely objects acquire a connection (Bode, 1908) that then creates a relationship within the thinking thing, and the result is meaning through awareness, or consciousness. This relationship originates with perception. The realm of mind and consciousness relate to the physical body through perception. Consciousness and perception maintain a constant connection between aether, the fabric comprised of a “physical medium permeating the entire universe, endowing it with measurable physical qualities" that interact incessantly with the sensory nervous system (Open-Site Foundation, 2009, para. 6) and thinking thing. The recognition and analysis of stimuli effect the neurological processes, which provokes intuition, insight, and knowledge, (Farlex, Inc., 2009), allowing for the capacity of awareness. The personification of the relationship between physical body and consciousness embody and represent one’s perception of the external world; Descartes believed that perception was one of the innate abilities; however, others such as John Locke disputed this view and suggested the base of knowledge was found in experience that was “obtained through the senses or by reflection on residual sensory stimulation” (Sensation, 2007, para. 1). Two qualities of experiences exist, according to Locke’s theory: the object holds the inherent primary qualities of physical traits such as magnitude; whereas one’s perceptual

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faculties added to the thinking thing the secondary qualities such as color. In opposition to Locke’s theory, because he believed it created dualism, George Berkeley, an ordained minister, believed solely in perceptions (Sensation, 2007, para. 1) because he considered the physical world as unnecessary; therefore, the materialistic view became irrelevant. The empiricist perspective is a topic of importance related to the distinction of perception as being veridical; perceptions are understood to be truthfully represented by one’s consciousness. On the other hand, perceptions can be subject to error if knowledge is founded in perception, (Sensation, 2007, para. 1); if so, those errors are the result of an independent mind that transcends the physical body? Transcending physical function through the central nervous system is possible by way of the independent mind according to many systems of belief. An example of this possibility may be that of Buddhist and Tibetan Monks that have been the focus of study with regard to their capacity to “lower their metabolism rate by 64 percent” [with meditation] (Associated Content, 2009, para. 2).Descartes viewed the phenomenon of an independent mind that was capable of transcending the body at what Descartes called a “jumping off point.” The body, by way of pori, a Greek term that translates to “ways in” and “ways out,” through the senses, allows for perpetual contact with the peripheral world. The body being an active receiver is naturally in a constant state of flux and is in generative unity with one’s consciousness. The relationship connecting body, mind, and space is continuous and infinite (Sonia Cillari, 2009); however, Descartes considered the body a machine (Southern Illinois University, Carbondale, 2009). therefore, a division exists between the mind and

body, as the mind is ethereal, and the body material. The “open system” of exchange is dependent upon and indivisible from one another

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with regard to life. This reciprocal relationship of mind and body does not allow for the body to transcend the body, except after the “death” of the “machine,” due to the essence of the relationship. The independent mind, being ethereal, may very well not require the association of the body; however, the body cannot quicken, nor even spark, without the action of the spirit that provides the will to do so. For to remove the essence from the whole of the relationship of mind and body would, therefore, detach the life-force, and "every kingdom divided against it self will be ruined, and every city or household divided against it self will not stand” (New International Version, Matt. 12:25); that would include the body temple. The mind body problem continues to be just that, a problem with that philosophers and psychologists alike have grappled. Over the years, materialists, and idealists have made their stand. Idealists believe that reality is sensational and involves the formation of ideas by way of the mind and is in opposition to the views of dualism and materialism (Idealism, 1997). All that is, is constituted of matter, according to materialism (Encyclopedia of Empiricism, 1997); therefore the dualistic perspective of life in this realm as being partially of mater and partially immaterial would be excluded. The realm of mind and consciousness, according to Descartes, is that of an internal room, in which the observer views the world (Dictionary of Existentialism, 1999), while making judgments as to the validity of those observations. The relationship of the mind and body with regard to the concept of an independent mind that transcends physical functions continues to be a primary focus of both philosophy and psychology (Mind-body problem, 2002). The

establishment of the study of consciousness has been accepted; the ideologies applied by psychological explanation are parallel to those employed by other

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Scientific theories that relate to the body existing in the material world. The foundations have been set for the unification of theory (Mind, Classical Theories of 1997) that will include the nature of the mind/body problem.

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References Associated Content, Inc. (2009). Associated Content, Inc. Retrieved October 1, 2009, from http://www.associatedcontent.com/article/853699/the_mindbody_problem__pg2.html Bode, B. (1908). Some Recent Definitions of Consciousness. Psychological Review, 15(4), 255264. http://search.ebscohost.com.ezproxy.apollolibrary.com, doi: 10.1037/h0064188 Dictionary of Existentialism. Westport: Greenwood, 1999. s.v. "MIND," http://www.credoreference.com.ezproxy.apollolibrary.com/entry/gwexist/mind (accessed October 03, 2009). Encyclopedia of Empiricism. London: Routledge, 1997. s.v. "MATERIALISM," http://www.credoreference.com.ezproxy.apollolibrary.com/entry/routemp/materialism (accessed October 03, 2009). EzineArticles. (2009). What is the Realm of Mind and Consciousness. Retrieved September 30, 2009, from http://ezinearticles.com/?What-is-the-Realm-of-Mind-and-Consciousness? &id=1251071 Farlex, Inc. (2009). Perception. Retrieved October 1, 2009, from http://www.thefreedictionary.com/perception Idealism. (1997). In Encyclopedia of Empiricism. Retrieved from http://www.credoreference.com.ezproxy.apollolibrary.com/entry/routemp/idealism MIND, Classical Theories of. (1997). In Encyclopedia of Classical Philosophy. Retrieved from http://www.credoreference.com.ezproxy.apollolibrary.com/entry/cwclassical/mind_classi cal_theories_of

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References Mind-body problem. (2002). In A Dictionary of Philosophy, Macmillan. Retrieved from http://www.credoreference.com.ezproxy.apollolibrary.com/entry/macdphil/mind_body_pro blem Open-Site Foundation, Inc. (2009). Luminiferous Aether - Etymology. Retrieved October 1, 2009, from http://open-site.org/Science/Physics/Modern/Luminiferous_Aether Oregon State University. (2009). The Mind Body Problem. Retrieved September 30, 2009, from http://oregonstate.edu/instruct/phl302/writing/mind-top.html Marxists. (2009). Alfred Adler (1931) What Life Should Mean to You. Retrieved September 28, 2009, from http://www.marxists.org/reference/subject/philosophy/works/at/adler.htm Medical-dictionary. thefreedictionary. (2009). conscious. Retrieved October 1, 2009, from http://medical-dictionary.thefreedictionary.com/conscious Sensation. (2007). 21st Century Psychology: A Reference Handbook. Retrieved October 1, 2009, from http://sage-ereference.com/psychology/Article_n19.html Socialscience. Cypress College. (2009). Descartes Dualism. Retrieved September 30, 2009, from http://socialscience.cypresscollege.edu/~wheusser/100/guides/sg12b_desc_dual.htm Sonia Cillari. (2009). Performative spaces and the body as interface. Retrieved October 2, 2009, from http://www.soniacillari.net/research.htm Southern Illinois University, Carbondale. (2009). Descartes's Body-Machine. Retrieved October 2, 2009, from http://www.folger.edu/html/folger_institute/experience/textures_hattab.htm

The Mind/ Body: References Wright. (2009). Descartes' Meditations MEDITATION II. Retrieved September 30, 2009, from http://www.wright.edu/cola/descartes/meditation2.html

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