Trauma and its effects on the health on mind and body Cartesian dualism challenged

2002 ◽  
Author(s):  
S. G. Higgins
METOD ◽  
2020 ◽  
pp. 196-211
Author(s):  
Kirill Fokin ◽  

The article addresses the problem of Cartesian dualism, understood as an attempt to separate and interconnect «mind» and «body» and related to the idea of continuity between biological and social, as well as between animal and human. As an example of how complex research of human sociality can help us to find a «bridge» between «mind» and «body», and to highlight their interplay, we describe an experience of the biopolitical research and the reconceptualization of Political Authority. The results and outputs of the research can be put in use in the field of political science: «body»-verifications are giving us new arguments to support the traditional normative «mind»-theory of Democratic Authority, we can empirically clarify the terminology and concepts, and also bring on a template to research other classical «problems» of political philosophy, testing them with the new data.


2008 ◽  
Vol 32 (8) ◽  
pp. 303-306 ◽  
Author(s):  
Niruj Agrawal ◽  
Simon Fleminger ◽  
Howard Ring ◽  
Shoumitro Deb

Some believe that Cartesian dualism of mind and body in the 19th century and the rise of psychoanalysis by the turn of the 20th century was what led to the separation of neurology and psychiatry. More recently, conceptualisations of the mind/brain paradigm have helped rediscover the relationship between the mind and the brain, bringing renewed synergy between neurology and psychiatry (Cunningham et al, 2006). However, division is still apparent in current service planning and provision in the UK for individuals whose presentation lies in the no-man's-land between these two historical domains.


2018 ◽  
Vol 43 ◽  
pp. 177-189
Author(s):  
Françoise Monnoyeur ◽  

In their book on Descartes’s Changing Mind, Peter Machamer and J. E. McGuire argue that Descartes discarded dualism to embrace a kind of monism. Descartes famously proposed that there are two separate substances, mind and body, with distinct attributes of thought and extension (Principles of Philosophy). According to Machamer and McGuire, because of the limitations of our intellect, we cannot have insight into the nature of either substance. After reviewing their argument in some detail, I will argue that Descartes did not relinquish his favorite doctrine but may have actually fooled himself about the nature of his dualism. It is my contention that the problem with Cartesian dualism stems from the definition of mind and body as substances and the role of their respective attributes—thought and extension—in the definition of substances.


Nuncius ◽  
1991 ◽  
Vol 6 (1) ◽  
pp. 69-96 ◽  
Author(s):  
EMANUELA TRUCCO ◽  
EMANUELA TRUCCO ◽  
MAURIZIO MAMIANI

Abstracttitle SUMMARY /title There is plain evidence that the De motu et sensatione Animalium and De vita morte vegetabili, here edited, are two drafts of an intended appendix for the second edition (1713) of Newton's Principia. In these manuscripts, Newton is explaining by means of electrical attraction a large class of phenomena: the cohesion of the small particles of bodies, the sensation and movement of animals, the fermentation and the chemical qualities that distinguish inorganic from organic matter. Newton is attempting to overwhelm the Cartesian dualism between res cogitans and res extensa by proposing electric spirit as a medium that unifies mind and body. After a first attempt of considering electricity in its own action, Newton is compelled by analogy among electric attraction, light and heat towards more and more unverifiable hypotheses.


Philosophy ◽  
2007 ◽  
Vol 82 (2) ◽  
pp. 301-337 ◽  
Author(s):  
Stephen Buckle

It has been a commonplace, embodied in philosophy curricula the world over, to think of Descartes' philosophy as he seems to present it: as a radical break with the past, as inaugurating a new philosophical problematic centred on epistemology and on a radical dualism of mind and body. In several ways, however, recent scholarship has undermined the simplicity of this picture. It has, for example, shown the considerable degree of literary artifice in Descartes' central works, and thereby brought out the deceptive character of his self-presentation there. In particular, it has revealed the extent of his debts to the Neoplatonist tradition, particularly to Augustine, and of his engagement with the Scholastic commentators of his day. My aim in this paper is to push this interpretative tendency a step further, by bringing out Descartes' indebtedness to Plato. I begin by offering some reminders of the broadly Platonic nature of Cartesian dualism. I then argue that he provides clues sufficient for—and designed to encourage—reading the Meditations on First Philosophy in the light of distinctively Platonic doctrines, and in particular, as a rewriting of the Platonic allegory of the cave for modern times. It will further be argued that some puzzles about the Discourse on the Method can be resolved by recognizing that Descartes there presents himself as a Socratic enquirer after truth. I conclude by drawing attention to some practical benefits that flow from recognizing these linkages.


2018 ◽  
Vol 20 (1) ◽  
pp. 3-3 ◽  

The French philosopher René Descartes (1596-1650) argued that the natures of mind and body are completely different from one another and that each could exist by itself. How can these two structures with different natures causally interact in order to give rise to a human being with voluntary bodily motions and sensations? Even today, the problem of mind-body causal interaction remains a matter of debate.


2006 ◽  
Vol 3 (2) ◽  
pp. 191-200 ◽  
Author(s):  
Tsuyoshi Ohnishi ◽  
Tomoko Ohnishi

The breathing method, which was developed and is being taught by Kozo Nishino, a Japanese Ki-expert, is for raising the levels of Ki-energy (life-energy or the vitality) of an individual. It is neither a therapy nor a healing technique. However, many of his students have experienced an improvement in their health, and in some cases, they were able to overcome health problems by themselves. Since this is an interesting subject from the standpoint of complementary and alternative medicine (CAM), we have been collaborating with Nishino to conduct a scientific investigation of his Ki-energy. We found that Nishino's Ki-energy can inhibit cell division of cancer cells, protect isolated mitochondria from heat deterioration and reduce lipid peroxidation in heat-treated mitochondria. Although Ki-energy may consist of several different energy forms, we found that at least one of them is near-infrared radiation between the wavelength range of 0.8 and 2.7 µm. Another interesting observation at his school is the Taiki-practice (paired Ki-practice). During this practice, Nishino can ‘move’ his students without any physical contact. Many of them run, jump or roll on the floor when they receive his Ki-energy. We studied this and propose that ‘information’ is conveyed through the air between two individuals by Ki-energy. This may be called a five sense-independent, life-to-life communication by Ki. All of our results suggest that we should re-evaluate the Cartesian dualism (separation of mind and body) which has been a fundamental principle of modern science for the past three centuries.


2021 ◽  
Vol 4 (1) ◽  
pp. 77-88 ◽  
Author(s):  
Julia A. Empey

This article explores how class politics are interpreted within Altered Carbon, the 2018 television series based on the 2002 book of the same name by Richard K. Morgan. The series follows Takeshi Kovacs, a soldier turned rebel turned private detective, as he awakens after 250 years in stasis. Like all humans in this fictional world, Kovacs’s existence, or essence, has been compressed into a small disk known as a cortical stack. Altered Carbon does not present a liberated or democratic future, instead, it demarcates how our posthuman fantasies can mimic, or fully embody, the class politics we see today in our late-capitalist society. Altered Carbon asks us to consider where the boundaries of the self and the body truly lie and how those boundaries, or lack thereof, are open for exploitation by those with financial means. We must critique how posthumanism has, or has not, taken up class. I believe this issue is most salient when we consider how class mediates our past, present and potential futures. I analyse the cortical stack itself as a posthumanist interpretation of Cartesian dualism and how that mind and body divide is central to maintaining capitalism through the alienation of the worker. Altered Carbon asks us to consider what happens when one’s flesh and one’s identity in and of itself become transferable and never truly one’s own.


Author(s):  
Henry John Drewal

The objective of this chapter is to demonstrate the essential unity of body and mind in opposition to an enduring and distorting Cartesian dualism and distinction between mind and body. The senses are crucial to understandings of material culture, history, and more. The theoretical and methodological approach that incorporates this premise is sensiotics. Sensiotics is the study of the senses in the formation of material forms, persons, cultures, and histories, with a focus on bodily knowledge in the creative process as well as in reception by body-minds. Over the last two decades or more, there has been a transdisciplinary turn away from texts to bodies and the senses, owing in part to recent research on body-mind unities and interactions. Sensing is constitutive of cognition. Here I outline sensiotics and, from my work among Yorùbá-speaking peoples of West Africa, give examples of various multisensory experiences that constitute elements of a Yorùbá sensorium. This approach has important implications universally.


Author(s):  
Louise D. Derksen

I describe and analyze Anne Conway’s critique of Cartesian dualism. After a brief biographical introduction to Conway, I sketch some of the influences on her philosophy. I then describe her non-Cartesian view of substance. According to Conway, there is only one substance in created reality. This substance contains both matter and spirit. A purely material or spiritual substance is, she argues, an impossibility. Next, I discuss several of Conway’s arguments against Cartesian dualism. Firstly, dualism is inconsistent because dualists, while denying that concepts such as divisibility and extension are applicable to spiritual substance, nevertheless use such terms when describing the soul or spirit. They assume that soul or spirit is something particular which can be located somewhere. Secondly, she argues that dualism results in mechanism because it makes too sharp a distinction between body and soul, thus regarding the body as a mechanical machine and the soul as something which is not integrally related to the body. Thirdly, dualism cannot account for the interaction between mind and body. The two substances of which a dualist speaks are defined on the basis of the exclusion of characteristics. But the two things which have nothing in common cannot influence each other causally.


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