فلسفهٔ ذهن یکی از شاخههای فلسفه است که هستیشناسی، ماهیت و رابطه ذهن و بدن و خودآگاهی را مطالعه میکند. مسئله ذهن -بدن (نفس و بدن)٬ مسئله دشوار خودآگاهی و ماهیت حالات خاص ذهنی از دسته موضوعات اصلی در فلسفه ذهن هستند. در عصر حاضر مک کلمراک با رویکرد فلسفه قارهای هایدگر که همان رهیافت پدیدارشناختی-اگزیستنسیالیستی است، فلسفه ذهن را بررسی میکند.[نیازمند منبع]
مسئله ذهن و بدن[ویرایش]
در فلسفه ذهن از پارهای مسائل بحث میشود: مهمترین مسئلهٔ فلسفهٔ ذهن که مسائل دیگری از دل آن پدید میآیند بحث رابطه ذهن و بدن است. در این مسئله چند دیدگاه وجود دارد:
بر اساس دوگانه انگاری--در کلیترین صورت آن--ذهن و بدن از یکدیگر متفاوتند. یک صورتبندی دوگانهانگاری جوهری است که بر اسا آن ذهن و بدن دو جوهر متفاوتند و صورتبندی دیگری دوگانهانگاری در ویژگیها است که بر اساس آن ذهن و حالات ذهنی نه از یک جوهر متفاوت بلکه شامل ویژگیهایی غیر از ویژگیهای فیزیکی است.
تعامل ذهن و بدن[ویرایش]
یکی از مشکلات دوگانه انگاری جوهری، تعامل یا علیت دو جانبهٔ ذهن و بدن است. مسئله اینجا است که چگونه یک جوهر مادی و یک جوهر غیرمادی که هیچ تناسبی با هم ندارند، میتوانند در هم تأثیر بگذارند؟ چند نظریه در این باب وجود دارد: شبه پدیدارگرایی، اصالت علت موقعی، اصالت ظهور ناگهانی و اصالت توازی.[نیازمند منبع]
نظریهٔ اینهمانی: مطابق این نظریه هر نوع از حالات ذهنی با نوعی از حالات فیزیکی (حالات مغزی) همسان است. برای مثال، درد شلیک عصبهای خاصی است. این همانی در این نظریه نوعی، وجودی است و نه مفهومی یعنی مفهوم حالت ذهنی غیر از مفهوم حالت مغزی است ولی این دو در خارج یک چیزند. این نظریه به عنوان فیزیکالیسم هم یاد میشود.
یکی از مشکلات نظریه اینهمانی نوعی این است که قادر به توضیح تحقق پذیری چندگانه حالات ذهنی نیست. بر اساس تحققپذیری چندگانه٬ یک نوع حالت ذهنی خاص میتواند توسط بیش از یک نوع از حالات مغزی محقق شود. به عنوان مثال، درد در موجودات دیگر میتواند بدون شلیک عصب محقق شود. حتی علوم عصبی نشان دادهاند انسانهایی که قسمتی از مغز را مانند بخش کلامی از دست میدهند پس از مدتی بخش دیگری از مغز وظیفهٔ آن بخش را بر عهده میگیرد.[نیازمند منبع] این اعتراض به این همانی مصداقی منتهی شد. یعنی یک مصداق از حالت ذهنی همیشه با مصداقی از حالت مغزی یکی است.
این مفهوم در طبیعیترین موقعیت خود یعنی در فهم فلسفی علم به خوبی میتواند تقریب شود. نمونهٔ استاندارد کتب درسی عبارت است از رابطهٔ ترمودینامیک و مکانیک. تا قرن نوزدهم، این دو نظریه نقش مهمی در تصور ما از جهان جسمانی ایفا میکردند. از یک سو، رفتار آنچه را توصیف میکرد که فکر میشد جوهر است؛ گرما، مبانی آن که تبیین کنندهٔ واقعیتهایی مانند جنبش گرما از اجسام گرمتر به اجسام سردتر و این که مقدار گرمایی که این گونه منتقل شده به ترکیب مادی اجسام مربوطه بستگی دارد. از سویی دیگر، اصول مکانیک با تلاشهای نیوتون، روشهای تأثیر و تأثر اجسام ثابت و متحرک را بر یکدیگر تبیین میکرد.[نیازمند منبع]
بر اساس تلاشهای نظری و تجربی در قرن نوزدهم، امکان اتحاد این دو نظریه وجود دارد و در همین اتحاد است که مفهوم «فروکاستن» (تحویل) وارد بازی میشود. وقتی این را درک کنیم که همهٔ مواد از ذرات ریزتر (اتمها و مولکولها) تشکیل شدهاند، و این که حرکت این ذرات تابع اصول مکانیک است، ممکن خواهد بود گرما را به عنوان درجهای که این ذرات به سوی آن حرکت کرده یا نوسان مییابند، شناخت. در این صورت، تبیینهای پیشنهادی در ترمودینامیک باید تحت تبیینهای گستردهتر مکاینک ردهبندی شوند. مثلاً انتقال گرما توسط قوانین انتقال حرکت در میان اتمها و مولکولها تبیین میشود. در این صورت میتوان گفت ترمودینامیک به مکانیک فروکاسته یا تحویل شدهاست. فروکاهی راهی است برای تأمین وجود شناختی برخی امور.[نیازمند منبع]
مفهوم فروکاهی خارج از حیطهٔ علم نیز دارای کاربرد است. اما همواره روشن نیست شرایط استفاده مناسب از آن محقق باشد. در فلسفهٔ ذهن معمولاً نظریهٔ این همانی نوع را فروکاهشگرایانه میدانند. یکی دانستنِ امور گوناگون ذهنی و انواع پدیدارهای جسمانی شباهت زیادی با یکی دانستنِ گرما و جنبش مولکولی دارد؛ و نتیجه این خواهد شد که فهم ما از ذهن به فهم ما از مغز و نظامهای جسمانی مرتبط فروکاسته شود. چنین فروکاستنی واقعی بودن وجود شناختی امور ذهنی را تضمین میکند. البته فهم متعارف ما از ذهن با یک نظریه مانند ترمودینامیک قابل قیاس نیست تا همانند این مفهوم قابل تحویل و فروکاهی باشد.[نیازمند منبع]
فرنک جکسن با استناد به کیفیات ذهنی -مانند رنگ- آزمونی فکری را ترتیب داد تا فیزیکالیسم را ابطال کند. فرض میکنیم مری در اتاقی سیاه و سفید زندگی میکند و از دیدن رنگها محروم است؛ او از طریق تلویزیونی سیاه و سفید و با کتابها و مجلاتی سیاه و سفید «همهٔ» آنچه را که دربارهٔ عالم فیزیکی و ویژگیهای فیزیکی اشیاء قابل دانستن است، میداند. او همهٔ فرایندهای فیزیکی و فیزیولوژیکی «قرمز دیدن» را میداند اما وقتی از اتاق سیاه و سفید آزاد میشود و رنگ قرمز را برای اولین بار میبیند، میگوید: «اوه… پس قرمز دیدن اینگونه است!». این نشان میدهد که مری با این که همهٔ دانستنیهای فیزیکی قرمز دیدن را میدانست، کیفیت قرمز دیدن را نمیدانست پس قرمز دیدن یک واقعیت فیزیکی نیست. این استدلال به «برهان معرفت» معروف است و پاسخهایی هم به آن داده شدهاست.
فرارویدادگی (supervenience)یا ابتنا اصطلاحی است که حدود دو دهه یا بیشتر وارد فلسفهٔ ذهن شده و به معنای وابستگی وجودی امور ذهنی به امور فیزیکی است. این مفهوم نقشی کلیدی در صورتبندی برخی از نظریات تأثیرگذار در مسئلهٔ ذهن و بدن ایفا کردهاست. به خصوص تقریرهایی از فیزیکالیسم غیر تحویلی. فرارویدادگی ذهن و بدن به نفع یا علیه ادعاهای خاصی در باب امور ذهنی و به منظور یافتن راهکارهایی برای برخی مسائل محوری ذهن به کار رفتهاست؛ مانند مسئله علیت ذهنی. مباحثی هم راجع به خود فرارویدادگی ذهن و بدن وجود دارد؛ مانند چگونگی صورت بندی آن، ارتباط آن با تحویل ذهن-بدن، آیا میتوان انواع خاصی از حالات ذهنی را مانند کیفیات ذهنی و حالات التفاتی از لحاظ فیزیکی فرا رویداده دانست و در صورت عدم فرارویدادگی آنها لوازم آن برای فیزیکالیسم چه خواهد بود.
همایندگرایی (Epiphenomenalism) منکر هرگونه علت بودن حالات ذهنی در جهان است و حالات ذهنی را بیشتر شبیه کف روی آب میدانند که یک چیز بی تأثیر است ولی معلول بهم خوردن آب دریاست.[نیازمند منبع] اگر به پذیریم که حالات ذهنی معلول فرایندهای مغزی اند میتوان اینطور گفت که وقتی A فعال میشود منجرب به فعال شدن B میشود و در طی این فعالیت از A به T، B پدید میآید که منظور از T اینجا حالات ذهنی است. پدیدههای ذهنی نتیجهٔ ثانویهٔ فعالیتهای فیزیکی مغزاند. اینکه وقتی دست من به آتش نزدیک میشود و من گرما احساس میکنم فعالیتهای مغز من حالت ذهنی گرما را ایجاد میکند و اینکه من دست خود را عقب میکشم حالات ذهنی عقب کشیدن هم نتیجهٔ فعالیتهای مغز است نه اینکه حالت ذهنی گرما حالات ذهنی گریز را به وجود آورده و حالت ذهنی گریز قسمت حرکتی مغز من را برای گریز فعال کرده.
رفتارگرایی (Behaviourism) تحلیلی معتقد است واژگان حالات ذهنی معنایی به جز رفتار ندارند یعنی درد چیزی جز نالیدن، ابراز ناراحتی و دیگر رفتارها نیست. رفتارگرایان حذفی، به کلی واژگان ذهنی را حذف میکنند؛ مانند کواین. ویتگنشتاین برخلاف آنچه معروف است رفتارگرا نیست (او صرفاً معتقد است که واژگان ذهنی از طریق رفتار شکل میگیرند).[نیازمند منبع]
رفتارگرایی تحلیلی حق نداشت در تحلیل واژگان ذهنی از واژگان ذهنی دیگر استفاده کند و این امر سبب بروز مشکلاتی برای این رویکرد شد زیرا آنها چارهای جز استفاده از این واژگان نداشتند. کارکردگرایی (Functionalism) برای حل این مشکل به جای آن که ذهن یا حالات ذهنی را رفتار، که خروجی اندامواره است بداند، آن را کارکرد یا تابعی از نقش علّی که ورودی نسبت به خروجی ایفا میکند، میداند. کارکردگرایی برخلاف نظریات اینهمانی، به تحقق پذیری چندگانه رهنمون میشود؛ بدین معنا که در کارکردگرایی، ذهن برنامه یا ساختار کارکردی است میتواند در سختافزارهای مختلف تحقق یابد. کارکردگرایی همچنان در فلسفهٔ ذهن پایدار است و انواع گوناگونی دارد مانند کارکردگرایی ماشینی، کارکردگرایی علّی و کارکردگرایی غایت شناختی.[نیازمند منبع]
مسئله اذهان دیگر[ویرایش]
مسئلهٔ اذهان دیگر در فلسفهٔ ذهن دارای دو بعد معرفتشناختی و مفهومی است: از بعد معرفتشناختی مسئله این است که ما از کجا بدانیم که دیگران ذهن دارند و صرفاً زامبی فلسفی نیستند؟ از بعد مفهومی وجود اذهان دیگر را میپذیریم اما سؤال این است که آیا دیگران به همان کیفیت و نحوهای که ما حالات ذهنی را تجربه میکنیم، این حالات را تجربه میکنند؟[نیازمند منبع]
کیفیات ذهنی یا پدیداری[ویرایش]
کیفیات ذهنی همانطور که از نامش پیدا است، کیفیت تجربه کردن حالات ذهنی است. به این کیفیات، احساس خام (raw feel) هم میگویند. بعضی از فیلسوفان ذهن، کیفیات ذهنی را مقوم همه حالات ذهنی میدانند و معتقدند تجربهٔ همهٔ حالات ذهنی با این کیفیت همراه است. کیفیتی که صاحب تجربه میداند چیست اما نمیتواند آن را توصیف کند. مقالهٔ معروف تامس نیگل «خفاش بودن چه کیفیتی دارد؟» بر این دیدگاه تأکید میکند. اما فیلسوفانی مثل دنیل دنت اساساً کیفیات را حذف میکنند. دیوید چالمرز با توجه به مشکل کیفیات ذهنی به دوگانهانگاری وصفی گرایش دارد.[نیازمند منبع]
دستهای از حالات ذهنی دارای محتوا هستند مانند باور که محتوا (یا متعلق) آن یک گزاره است مانند باور به این که باران میبارد. برای همین است که به این گونه حالات گرایشهای گزارهای میگویند. نام دیگر این خصوصیت «دربارگی» است. حیث التفاتی از موانع تبیین فیزیکی ذهن بهشمار میرود. البته این مانع چندان دشوار نیست زیرا حیث التفاتی ویژگی همهٔ حالات ذهنی نیست و تنها برخی از این حالات را دربرمیگیرد. بحثهای فراوانی میان فیلسوفان ذهن جریان دارد که اگر حالات ذهنی همان حالات مغزی یا کارکردی باشند، این گونه حالات چگونه میتوانند از حیث التفاتی (معناشناسی و محتوا) برخوردار شوند؟ جان سرل از برجستهترین فیلسوفان ذهنی است که در این زمینه کارهای بزرگی کرده و اثری مستقل به نام حیث التفاتی نوشتهاست.[نیازمند منبع]
برای رویدادها، حالات یا فرایندهای ذهنی دارای کارکرد میتوان به دیدن اینکه در بستهاست یا اعتقاد به اینکه شما در حال تعقیب شدن هستید، مثال زد. آنچه بهطور محوری موجب تمایز حالات، رویدادها یا فرایندهای محتوامند است این است که دارای ارجاع به متعلق میباشند.[نیازمند منبع]
این ویژگی جنسی و عام دارای زیرشاخههای بسیاری است. این ویژگی محتوا را به محتواهای مفهومسازیشده محدود نمیسازد و محتواهای ساخته شده از حواس فرگه و نیز محتواهای راسلی ساخته شده از متعلقات و خصوصیات را دربرمیگیرد. مطابق این ویژگی عام هنوز این احتمال باقی است که حالات ناآگاه همانند حالات آگاه دارای محتوا باشند. همچنین حالات شناحته شده توسط روانشناسی محاسبهای-تجربهای میتوانند دارای محتوا باشند. فهم درست فلسفی از این مفهوم کلی محتوا نه تنها برای فلسفهٔ ذهن و روانشناسی اساسی است بلکه برای نظریهٔ معرفت و متافیزیک نیز دارای اهمیت است.[نیازمند منبع]
ماروین مینسکی، بنیانگذار لابراتوار هوش مصنوعی ام. آی. تی. (مؤسسه فناوری ماساچوست)، در تعریف هوش مصنوعی چنین میگوید: علمی که ماشینها را به انجام کارهایی وامیدارد که اگر آن کارها از آدمی سرزنند، مستلزم هوش خواهند بود (۱۹۶۸). این نام راجان مکارتی ابداع کرد. او در سال ۱۹۵۶ همایشی را ترتیب داد که بسیاری از پژوهشگران هوش مصنوعی آن را سرآغاز رشته خود میدانند. این همایش پروژه تحقیق تابستانی دارتماوث نام داشت.[نیازمند منبع]
یکی از نخستین سخنرانیهای مربوط به هوش کامپیوتری در سال ۱۹۴۷ را منطقدان انگلیسی آلن تورینگ ایراد کرد که در آن زمان در آزمایشگاه فیزیک ملی کار میکرد. عنوان سخنرانی این بود: ماشین هوشمند؛ نظریهای ابداعی. تورینگ گفت: بحث من در این است که دستگاهها میتوانند رفتاری نزدیک به ذهن انسانی داشته باشند.[نیازمند منبع]
همزمان با پیشرفت در شناخت اندامشناسی و فیزیولوژی مغز در نیمهٔ اول قرن بیستم، این دیدگاه که مغز متشکل است از واحدهای پردازش الکتریکی ساده رواج یافت؛ واحدهایی که یکدیگر را برانگیخته و نیز از یکدیگر جلوگیری میکردند. پژوهشگرانی همچون مک گلوخ و پیتس ۱۹۴۳ شروع به تحقیق در این موضوع کردند که چگونه شبکهای که از چنین واحدهای پردازش ساخته شده، میتواند محاسباتی را مانند منطق جملهای اجرا کند. پژوهشگران دیگر مانند روزنبلات (۱۹۶۲) و سلفریج (۱۹۵۹) فایدهٔ شبکهها را در کارهای مفهومیتر کاویدند.[نیازمند منبع]
این رویکرد دوم را پیوندگرایی نامیدند هر چند برخی نظریهپردازان به ویژه آنها که از علوم عصبی وارد فلسفه شدهاند واژهٔ شبکههای عصبی و عدهای دیگر اصطلاح پردازش گسترده موازی را ترجیح میدهند. هرچند پیوندگرایی در آغاز رقیب رویکرد پردازش نماد بود اما زمانی که دانشهای شناختی در دهه ۱۹۷۰ شروع به تحقیق چند رشتهای کرد، رویکرد پیوندگرایی این وجه را از دست داد.[نیازمند منبع]
رابطهٔ علی دو طرفه میان ذهن و بدن امری است که با شهود خود آن را درمییابیم و انکار آن نیازمند دلیل بسیار قوی و قدرتمندی علیه این شهود است. با این حال، پذیرش علیت ذهنی برای همهٔ نظریات مربوط به رابطه ذهن و بدن از دوگانه انگاری گرفته تا فیزیکالیسم مشکلساز شدهاست. دوگانه انگاران برای تبیین آن گاهی به اصالت علت موقعی، گاهی به در هم کنش گرایی و گاهی هم به اصالت توازی روی آوردهاند اما هیچیک از اینها نتوانستند تبیینی از رابطهٔ علی ارائه کنند. انکار رابطهٔ علی از طرف ذهن به بدن را در ادبیات فلسفه ذهن شبه پدیدارانگاری مینامند.[نیازمند منبع]
هویت یا اینهمانی شخصی از این بحث میکند که شخص در زمان t۱ با چه ملاکی همان شخص در زمان t۲ است؟ برای مثال، با چه معیاری حکم میکنیم که سامان امروز همان سامانی است که دیروز با او به کلاس رفتم؟ برخی از فیلسوفان ذهن ملاک اینهمانی شخصی را استمرار جسمانی شخص دانستهاند و برخی نیز ملاک اینهمانی را استمرار روانی میدانند.[نیازمند منبع]
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پیوند به بیرون[ویرایش]
Philosophy of mind is a branch of philosophy that studies the ontology and nature of the mind and its relationship with the body. The mind–body problem is a paradigm issue in philosophy of mind, although other issues are addressed, such as the hard problem of consciousness, and the nature of particular mental states. Aspects of the mind that are studied include mental events, mental functions, mental properties, consciousness, the ontology of the mind, the nature of thought, and the relationship of the mind to the body.
Dualism and monism are the two central schools of thought on the mind–body problem, although nuanced views have arisen that do not fit one or the other category neatly. Dualism finds its entry into Western philosophy thanks to René Descartes in the 17th century. Substance dualists like Descartes argue that the mind is an independently existing substance, whereas property dualists maintain that the mind is a group of independent properties that emerge from and cannot be reduced to the brain, but that it is not a distinct substance.
Monism is the position that mind and body are not ontologically distinct entities (independent substances). This view was first advocated in Western philosophy by Parmenides in the 5th century BCE and was later espoused by the 17th-century rationalist Baruch Spinoza. Physicalists argue that only entities postulated by physical theory exist, and that mental processes will eventually be explained in terms of these entities as physical theory continues to evolve. Physicalists maintain various positions on the prospects of reducing mental properties to physical properties (many of whom adopt compatible forms of property dualism), and the ontological status of such mental properties remains unclear. Idealists maintain that the mind is all that exists and that the external world is either mental itself, or an illusion created by the mind. Neutral monists such as Ernst Mach and William James argue that events in the world can be thought of as either mental (psychological) or physical depending on the network of relationships into which they enter, and dual-aspect monists such as Spinoza adhere to the position that there is some other, neutral substance, and that both matter and mind are properties of this unknown substance. The most common monisms in the 20th and 21st centuries have all been variations of physicalism; these positions include behaviorism, the type identity theory, anomalous monism and functionalism.
Most modern philosophers of mind adopt either a reductive physicalist or non-reductive physicalist position, maintaining in their different ways that the mind is not something separate from the body. These approaches have been particularly influential in the sciences, especially in the fields of sociobiology, computer science (specifically, artificial intelligence), evolutionary psychology and the various neurosciences. Reductive physicalists assert that all mental states and properties will eventually be explained by scientific accounts of physiological processes and states. Non-reductive physicalists argue that although the mind is not a separate substance, mental properties supervene on physical properties, or that the predicates and vocabulary used in mental descriptions and explanations are indispensable, and cannot be reduced to the language and lower-level explanations of physical science. Continued neuroscientific progress has helped to clarify some of these issues; however, they are far from being resolved. Modern philosophers of mind continue to ask how the subjective qualities and the intentionality of mental states and properties can be explained in naturalistic terms.
The mind–body problem concerns the explanation of the relationship that exists between minds, or mental processes, and bodily states or processes. The main aim of philosophers working in this area is to determine the nature of the mind and mental states/processes, and how—or even if—minds are affected by and can affect the body.
Our perceptual experiences depend on stimuli that arrive at our various sensory organs from the external world, and these stimuli cause changes in our mental states, ultimately causing us to feel a sensation, which may be pleasant or unpleasant. Someone's desire for a slice of pizza, for example, will tend to cause that person to move his or her body in a specific manner and in a specific direction to obtain what he or she wants. The question, then, is how it can be possible for conscious experiences to arise out of a lump of gray matter endowed with nothing but electrochemical properties.
A related problem is how someone's propositional attitudes (e.g. beliefs and desires) cause that individual's neurons to fire and muscles to contract. These comprise some of the puzzles that have confronted epistemologists and philosophers of mind from at least the time of René Descartes.
Dualist solutions to the mind–body problem
Dualism is a set of views about the relationship between mind and matter (or body). It begins with the claim that mental phenomena are, in some respects, non-physical. One of the earliest known formulations of mind–body dualism was expressed in the eastern Sankhya and Yoga schools of Hindu philosophy (c. 650 BCE), which divided the world into purusha (mind/spirit) and prakriti (material substance). Specifically, the Yoga Sutra of Patanjali presents an analytical approach to the nature of the mind.
In Western Philosophy, the earliest discussions of dualist ideas are in the writings of Plato who maintained that humans' "intelligence" (a faculty of the mind or soul) could not be identified with, or explained in terms of, their physical body. However, the best-known version of dualism is due to René Descartes (1641), and holds that the mind is a non-extended, non-physical substance, a "res cogitans". Descartes was the first to clearly identify the mind with consciousness and self-awareness, and to distinguish this from the brain, which was the seat of intelligence. He was therefore the first to formulate the mind–body problem in the form in which it still exists today.
Arguments for dualism
The most frequently used argument in favor of dualism appeals to the common-sense intuition that conscious experience is distinct from inanimate matter. If asked what the mind is, the average person would usually respond by identifying it with their self, their personality, their soul, or some other such entity. They would almost certainly deny that the mind simply is the brain, or vice versa, finding the idea that there is just one ontological entity at play to be too mechanistic, or simply unintelligible. Many modern philosophers of mind think that these intuitions are misleading and that we should use our critical faculties, along with empirical evidence from the sciences, to examine these assumptions to determine whether there is any real basis to them.
Another important argument in favor of dualism is that the mental and the physical seem to have quite different, and perhaps irreconcilable, properties. Mental events have a subjective quality, whereas physical events do not. So, for example, one can reasonably ask what a burnt finger feels like, or what a blue sky looks like, or what nice music sounds like to a person. But it is meaningless, or at least odd, to ask what a surge in the uptake of glutamate in the dorsolateral portion of the prefrontal cortex feels like.
Philosophers of mind call the subjective aspects of mental events "qualia" or "raw feels". There is something that it is like to feel pain, to see a familiar shade of blue, and so on. There are qualia involved in these mental events that seem particularly difficult to reduce to anything physical. David Chalmers explains this argument by stating that we could conceivably know all the objective information about something, such as the brain states and wavelengths of light involved with seeing the color red, but still not know something fundamental about the situation – what it is like to see the color red.
If consciousness (the mind) can exist independently of physical reality (the brain), one must explain how physical memories are created concerning consciousness. Dualism must therefore explain how consciousness affects physical reality. One possible explanation is that of a miracle, proposed by Arnold Geulincx and Nicolas Malebranche, where all mind–body interactions require the direct intervention of God.
Another possible argument that has been proposed by C. S. Lewis is the Argument from Reason: if, as monism implies, all of our thoughts are the effects of physical causes, then we have no reason for assuming that they are also the consequent of a reasonable ground. Knowledge, however, is apprehended by reasoning from ground to consequent. Therefore, if monism is correct, there would be no way of knowing this—or anything else—we could not even suppose it, except by a fluke.
The zombie argument is based on a thought experiment proposed by Todd Moody, and developed by David Chalmers in his book The Conscious Mind. The basic idea is that one can imagine one's body, and therefore conceive the existence of one's body, without any conscious states being associated with this body. Chalmers' argument is that it seems possible that such a being could exist because all that is needed is that all and only the things that the physical sciences describe about a zombie must be true of it. Since none of the concepts involved in these sciences make reference to consciousness or other mental phenomena, and any physical entity can be by definition described scientifically via physics, the move from conceivability to possibility is not such a large one. Others such as Dennett have argued that the notion of a philosophical zombie is an incoherent, or unlikely, concept. It has been argued under physicalism that one must either believe that anyone including oneself might be a zombie, or that no one can be a zombie—following from the assertion that one's own conviction about being (or not being) a zombie is a product of the physical world and is therefore no different from anyone else's. This argument has been expressed by Dennett who argues that "Zombies think they are conscious, think they have qualia, think they suffer pains—they are just 'wrong' (according to this lamentable tradition) in ways that neither they nor we could ever discover!" See also the problem of other minds.
Interactionist dualism, or simply interactionism, is the particular form of dualism first espoused by Descartes in the Meditations. In the 20th century, its major defenders have been Karl Popper and John Carew Eccles. It is the view that mental states, such as beliefs and desires, causally interact with physical states.
Descartes' famous argument for this position can be summarized as follows: Seth has a clear and distinct idea of his mind as a thinking thing that has no spatial extension (i.e., it cannot be measured in terms of length, weight, height, and so on). He also has a clear and distinct idea of his body as something that is spatially extended, subject to quantification and not able to think. It follows that mind and body are not identical because they have radically different properties.
At the same time, however, it is clear that Seth's mental states (desires, beliefs, etc.) have causal effects on his body and vice versa: A child touches a hot stove (physical event) which causes pain (mental event) and makes her yell (physical event), this in turn provokes a sense of fear and protectiveness in the caregiver (mental event), and so on.
Descartes' argument crucially depends on the premise that what Seth believes to be "clear and distinct" ideas in his mind are necessarily true. Many contemporary philosophers doubt this. For example, Joseph Agassi suggests that several scientific discoveries made since the early 20th century have undermined the idea of privileged access to one's own ideas. Freud claimed that a psychologically-trained observer can understand a person's unconscious motivations better than the person himself does. Duhem has shown that a philosopher of science can know a person's methods of discovery better than that person herself does, while Malinowski has shown that an anthropologist can know a person's customs and habits better than the person whose customs and habits they are. He also asserts that modern psychological experiments that cause people to see things that are not there provide grounds for rejecting Descartes' argument, because scientists can describe a person's perceptions better than the person herself can.
Other forms of dualism
Psychophysical parallelism, or simply parallelism, is the view that mind and body, while having distinct ontological statuses, do not causally influence one another. Instead, they run along parallel paths (mind events causally interact with mind events and brain events causally interact with brain events) and only seem to influence each other. This view was most prominently defended by Gottfried Leibniz. Although Leibniz was an ontological monist who believed that only one type of substance, the monad, exists in the universe, and that everything is reducible to it, he nonetheless maintained that there was an important distinction between "the mental" and "the physical" in terms of causation. He held that God had arranged things in advance so that minds and bodies would be in harmony with each other. This is known as the doctrine of pre-established harmony.
Occasionalism is the view espoused by Nicholas Malebranche as well as Islamic philosophers such as Abu Hamid Muhammad ibn Muhammad al-Ghazali that asserts that all supposedly causal relations between physical events, or between physical and mental events, are not really causal at all. While body and mind are different substances, causes (whether mental or physical) are related to their effects by an act of God's intervention on each specific occasion.
Property dualism is the view that the world is constituted of just one kind of substance – the physical kind – and there exist two distinct kinds of properties: physical properties and mental properties. In other words, it is the view that non-physical, mental properties (such as beliefs, desires and emotions) inhere in some physical bodies (at least, brains). How mental and physical properties relate causally depends on the variety of property dualism in question, and is not always a clear issue. Sub-varieties of property dualism include:
Dual aspect theory
Dual aspect theory or dual-aspect monism is the view that the mental and the physical are two aspects of, or perspectives on, the same substance. (Thus it is a mixed position, which is monistic in some respects). In modern philosophical writings, the theory's relationship to neutral monism has become somewhat ill-defined, but one proffered distinction says that whereas neutral monism allows the context of a given group of neutral elements and the relationships into which they enter to determine whether the group can be thought of as mental, physical, both, or neither, dual-aspect theory suggests that the mental and the physical are manifestations (or aspects) of some underlying substance, entity or process that is itself neither mental nor physical as normally understood. Various formulations of dual-aspect monism also require the mental and the physical to be complementary, mutually irreducible and perhaps inseparable (though distinct).
This is a philosophy of mind that regards the degrees of freedom between mental and physical well-being as not necessarily synonymous thus implying an experiential dualism between body and mind. An example of these disparate degrees of freedom is given by Allan Wallace who notes that it is "experientially apparent that one may be physically uncomfortable—for instance, while engaging in a strenuous physical workout—while mentally cheerful; conversely, one may be mentally distraught while experiencing physical comfort". Experiential dualism notes that our subjective experience of merely seeing something in the physical world seems qualitatively different than mental processes like grief that comes from losing a loved one. This philosophy also is a proponent of causal dualism which is defined as the dual ability for mental states and physical states to affect one another. Mental states can cause changes in physical states and vice versa.
However, unlike cartesian dualism or some other systems, experiential dualism does not posit two fundamental substances in reality: mind and matter. Rather, experiential dualism is to be understood as a conceptual framework that gives credence to the qualitative difference between the experience of mental and physical states. Experiential dualism is accepted as the conceptual framework of Madhyamaka Buddhism.
Madhayamaka Buddhism goes even further, finding fault with the monist view of physicalist philosophies of mind as well in that these generally posit matter and energy as the fundamental substance of reality. Nonetheless, this does not imply that the cartesian dualist view is correct, rather Madhyamaka regards as error any affirming view of a fundamental substance to reality.
Indeed, physicalism, or the idea that matter is the only fundamental substance of reality, is explicitly rejected by Buddhism.
Monist solutions to the mind–body problem
In contrast to dualism, monism does not accept any fundamental divisions. The fundamentally disparate nature of reality has been central to forms of eastern philosophies for over two millennia. In Indian and Chinese philosophy, monism is integral to how experience is understood. Today, the most common forms of monism in Western philosophy are physicalist. Physicalistic monism asserts that the only existing substance is physical, in some sense of that term to be clarified by our best science. However, a variety of formulations (see below) are possible. Another form of monism, idealism, states that the only existing substance is mental. Although pure idealism, such as that of George Berkeley, is uncommon in contemporary Western philosophy, a more sophisticated variant called panpsychism, according to which mental experience and properties may be at the foundation of physical experience and properties, has been espoused by some philosophers such as Alfred North Whitehead and David Ray Griffin.
Phenomenalism is the theory that representations (or sense data) of external objects are all that exist. Such a view was briefly adopted by Bertrand Russell and many of the logical positivists during the early 20th century. A third possibility is to accept the existence of a basic substance that is neither physical nor mental. The mental and physical would then both be properties of this neutral substance. Such a position was adopted by Baruch Spinoza and was popularized by Ernst Mach in the 19th century. This neutral monism, as it is called, resembles property dualism.
Behaviorism dominated philosophy of mind for much of the 20th century, especially the first half. In psychology, behaviorism developed as a reaction to the inadequacies of introspectionism. Introspective reports on one's own interior mental life are not subject to careful examination for accuracy and cannot be used to form predictive generalizations. Without generalizability and the possibility of third-person examination, the behaviorists argued, psychology cannot be scientific. The way out, therefore, was to eliminate the idea of an interior mental life (and hence an ontologically independent mind) altogether and focus instead on the description of observable behavior.
Parallel to these developments in psychology, a philosophical behaviorism (sometimes called logical behaviorism) was developed. This is characterized by a strong verificationism, which generally considers unverifiable statements about interior mental life pointless. For the behaviorist, mental states are not interior states on which one can make introspective reports. They are just descriptions of behavior or dispositions to behave in certain ways, made by third parties to explain and predict another's behavior.
Type physicalism (or type-identity theory) was developed by John Smart and Ullin Place as a direct reaction to the failure of behaviorism. These philosophers reasoned that, if mental states are something material, but not behavioral, then mental states are probably identical to internal states of the brain. In very simplified terms: a mental state M is nothing other than brain state B. The mental state "desire for a cup of coffee" would thus be nothing more than the "firing of certain neurons in certain brain regions".
Despite its initial plausibility, the identity theory faces a strong challenge in the form of the thesis of multiple realizability, first formulated by Hilary Putnam. For example, not only humans, but many different species of animals can experience pain. However, it seems highly unlikely that all of these diverse organisms with the same pain experience are in the identical brain state. And if this is the case, then pain cannot be identical to a specific brain state. The identity theory is thus empirically unfounded.
On the other hand, even granted the above, it does not follow that identity theories of all types must be abandoned. According to token identity theories, the fact that a certain brain state is connected with only one mental state of a person does not have to mean that there is an absolute correlation between types of mental state and types of brain state. The type–token distinction can be illustrated by a simple example: the word "green" contains four types of letters (g, r, e, n) with two tokens (occurrences) of the letter e along with one each of the others. The idea of token identity is that only particular occurrences of mental events are identical with particular occurrences or tokenings of physical events. Anomalous monism (see below) and most other non-reductive physicalisms are token-identity theories. Despite these problems, there is a renewed interest in the type identity theory today, primarily due to the influence of Jaegwon Kim.
Functionalism was formulated by Hilary Putnam and Jerry Fodor as a reaction to the inadequacies of the identity theory. Putnam and Fodor saw mental states in terms of an empirical computational theory of the mind. At about the same time or slightly after, D.M. Armstrong and David Kellogg Lewis formulated a version of functionalism that analyzed the mental concepts of folk psychology in terms of functional roles. Finally, Wittgenstein's idea of meaning as use led to a version of functionalism as a theory of meaning, further developed by Wilfrid Sellars and Gilbert Harman. Another one, psychofunctionalism, is an approach adopted by the naturalistic philosophy of mind associated with Jerry Fodor and Zenon Pylyshyn.
What all these different varieties of functionalism share in common is the thesis that mental states are characterized by their causal relations with other mental states and with sensory inputs and behavioral outputs. That is, functionalism abstracts away from the details of the physical implementation of a mental state by characterizing it in terms of non-mental functional properties. For example, a kidney is characterized scientifically by its functional role in filtering blood and maintaining certain chemical balances. From this point of view, it does not really matter whether the kidney be made up of organic tissue, plastic nanotubes or silicon chips: it is the role that it plays and its relations to other organs that define it as a kidney.
Non-reductionist philosophers hold firmly to two essential convictions with regard to mind–body relations: 1) Physicalism is true and mental states must be physical states, but 2) All reductionist proposals are unsatisfactory: mental states cannot be reduced to behavior, brain states or functional states. Hence, the question arises whether there can still be a non-reductive physicalism. Donald Davidson's anomalous monism is an attempt to formulate such a physicalism. He "thinks that when one runs across what are traditionally seen as absurdities of Reason, such as akrasia or self-deception, the personal psychology framework is not to be given up in favor of the subpersonal one, but rather must be enlarged or extended so that the rationality set out by the principle of charity can be found elsewhere."
Davidson uses the thesis of supervenience: mental states supervene on physical states, but are not reducible to them. "Supervenience" therefore describes a functional dependence: there can be no change in the mental without some change in the physical–causal reducibility between the mental and physical without ontological reducibility.
Because non-reductive physicalist theories attempt to both retain the ontological distinction between mind and body and try to solve the "surfeit of explanations puzzle" in some way; critics often see this as a paradox and point out the similarities to epiphenomenalism, in that it is the brain that is seen as the root "cause" not the mind, and the mind seems to be rendered inert.
Epiphenomenalism regards one or more mental states as the byproduct of physical brain states, having no influence on physical states. The interaction is one-way (solving the "surfeit of explanations puzzle") but leaving us with non-reducible mental states (as a byproduct of brain states) – causally reducible, but ontologically irreducible to physical states. Pain would be seen by epiphenomenalists as being caused by the brain state but as not having effects on other brain states, though it might have effects on other mental states (i.e. cause distress).
Weak emergentism is a form of "non-reductive physicalism" that involves a layered view of nature, with the layers arranged in terms of increasing complexity and each corresponding to its own special science. Some philosophers hold that emergent properties causally interact with more fundamental levels, while others maintain that higher-order properties simply supervene over lower levels without direct causal interaction. The latter group therefore holds a less strict, or "weaker", definition of emergentism, which can be rigorously stated as follows: a property P of composite object O is emergent if it is metaphysically impossible for another object to lack property P if that object is composed of parts with intrinsic properties identical to those in O and has those parts in an identical configuration.
Sometimes emergentists use the example of water having a new property when Hydrogen H and Oxygen O combine to form H2O (water). In this example there "emerges" a new property of a transparent liquid that would not have been predicted by understanding hydrogen and oxygen as gases. This is analogous to physical properties of the brain giving rise to a mental state. Emergentists try to solve the notorious mind–body gap this way. One problem for emergentism is the idea of "causal closure" in the world that does not allow for a mind-to-body causation.
If one is a materialist and believes that all aspects of our common-sense psychology will find reduction to a mature cognitive neuroscience, and that non-reductive materialism is mistaken, then one can adopt a final, more radical position: eliminative materialism.
There are several varieties of eliminative materialism, but all maintain that our common-sense "folk psychology" badly misrepresents the nature of some aspect of cognition. Eliminativists such as Patricia and Paul Churchland argue that while folk psychology treats cognition as fundamentally sentence-like, the non-linguistic vector/matrix model of neural network theory or connectionism will prove to be a much more accurate account of how the brain works.
The Churchlands often invoke the fate of other, erroneous popular theories and ontologies that have arisen in the course of history. For example, Ptolemaic astronomy served to explain and roughly predict the motions of the planets for centuries, but eventually this model of the solar system was eliminated in favor of the Copernican model. The Churchlands believe the same eliminative fate awaits the "sentence-cruncher" model of the mind in which thought and behavior are the result of manipulating sentence-like states called "propositional attitudes".
Some philosophers take an epistemic approach and argue that the mind–body problem is currently unsolvable, and perhaps will always remain unsolvable to human beings. This is usually termed New mysterianism. Colin McGinn holds that human beings are cognitively closed in regards to their own minds. According to McGinn human minds lack the concept-forming procedures to fully grasp how mental properties such as consciousness arise from their causal basis. An example would be how an elephant is cognitively closed in regards to particle physics.
A more moderate conception has been expounded by Thomas Nagel, which holds that the mind–body problem is currently unsolvable at the present stage of scientific development and that it might take a future scientific paradigm shift or revolution to bridge the explanatory gap. Nagel posits that in the future a sort of "objective phenomenology" might be able to bridge the gap between subjective conscious experience and its physical basis.
Linguistic criticism of the mind–body problem
Each attempt to answer the mind–body problem encounters substantial problems. Some philosophers argue that this is because there is an underlying conceptual confusion. These philosophers, such as Ludwig Wittgenstein and his followers in the tradition of linguistic criticism, therefore reject the problem as illusory. They argue that it is an error to ask how mental and biological states fit together. Rather it should simply be accepted that human experience can be described in different ways—for instance, in a mental and in a biological vocabulary. Illusory problems arise if one tries to describe the one in terms of the other's vocabulary or if the mental vocabulary is used in the wrong contexts. This is the case, for instance, if one searches for mental states of the brain. The brain is simply the wrong context for the use of mental vocabulary—the search for mental states of the brain is therefore a category error or a sort of fallacy of reasoning.
Today, such a position is often adopted by interpreters of Wittgenstein such as Peter Hacker. However, Hilary Putnam, the originator of functionalism, has also adopted the position that the mind–body problem is an illusory problem which should be dissolved according to the manner of Wittgenstein.
Naturalism and its problems
The thesis of physicalism is that the mind is part of the material (or physical) world. Such a position faces the problem that the mind has certain properties that no other material thing seems to possess. Physicalism must therefore explain how it is possible that these properties can nonetheless emerge from a material thing. The project of providing such an explanation is often referred to as the "naturalization of the mental". Some of the crucial problems that this project attempts to resolve include the existence of qualia and the nature of intentionality.
Many mental states seem to be experienced subjectively in different ways by different individuals. And it is characteristic of a mental state that it has some experiential quality, e.g. of pain, that it hurts. However, the sensation of pain between two individuals may not be identical, since no one has a perfect way to measure how much something hurts or of describing exactly how it feels to hurt. Philosophers and scientists therefore ask where these experiences come from. The existence of cerebral events, in and of themselves, cannot explain why they are accompanied by these corresponding qualitative experiences. The puzzle of why many cerebral processes occur with an accompanying experiential aspect in consciousness seems impossible to explain.
Yet it also seems to many that science will eventually have to explain such experiences. This follows from an assumption about the possibility of reductive explanations. According to this view, if an attempt can be successfully made to explain a phenomenon reductively (e.g., water), then it can be explained why the phenomenon has all of its properties (e.g., fluidity, transparency). In the case of mental states, this means that there needs to be an explanation of why they have the property of being experienced in a certain way.
The 20th-century German philosopher Martin Heidegger criticized the ontological assumptions underpinning such a reductive model, and claimed that it was impossible to make sense of experience in these terms. This is because, according to Heidegger, the nature of our subjective experience and its qualities is impossible to understand in terms of Cartesian "substances" that bear "properties". Another way to put this is that the very concept of qualitative experience is incoherent in terms of—or is semantically incommensurable with the concept of—substances that bear properties.
This problem of explaining introspective first-person aspects of mental states and consciousness in general in terms of third-person quantitative neuroscience is called the explanatory gap. There are several different views of the nature of this gap among contemporary philosophers of mind. David Chalmers and the early Frank Jackson interpret the gap as ontological in nature; that is, they maintain that qualia can never be explained by science because physicalism is false. There are two separate categories involved and one cannot be reduced to the other. An alternative view is taken by philosophers such as Thomas Nagel and Colin McGinn. According to them, the gap is epistemological in nature. For Nagel, science is not yet able to explain subjective experience because it has not yet arrived at the level or kind of knowledge that is required. We are not even able to formulate the problem coherently. For McGinn, on other hand, the problem is one of permanent and inherent biological limitations. We are not able to resolve the explanatory gap because the realm of subjective experiences is cognitively closed to us in the same manner that quantum physics is cognitively closed to elephants. Other philosophers liquidate the gap as purely a semantic problem. This semantic problem, of course, led to the famous "Qualia Question", which is: Does Red cause Redness?
Intentionality is the capacity of mental states to be directed towards (about) or be in relation with something in the external world. This property of mental states entails that they have contents and semantic referents and can therefore be assigned truth values. When one tries to reduce these states to natural processes there arises a problem: natural processes are not true or false, they simply happen. It would not make any sense to say that a natural process is true or false. But mental ideas or judgments are true or false, so how then can mental states (ideas or judgments) be natural processes? The possibility of assigning semantic value to ideas must mean that such ideas are about facts. Thus, for example, the idea that Herodotus was a historian refers to Herodotus and to the fact that he was a historian. If the fact is true, then the idea is true; otherwise, it is false. But where does this relation come from? In the brain, there are only electrochemical processes and these seem not to have anything to do with Herodotus.
Philosophy of perception
Philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual objects, in particular how perceptual experience relates to appearances and beliefs about the world. The main contemporary views within philosophy of perception include naive realism, enactivism and representational views.
Philosophy of mind and science
Humans are corporeal beings and, as such, they are subject to examination and description by the natural sciences. Since mental processes are intimately related to bodily processes, the descriptions that the natural sciences furnish of human beings play an important role in the philosophy of mind. There are many scientific disciplines that study processes related to the mental. The list of such sciences includes: biology, computer science, cognitive science, cybernetics, linguistics, medicine, pharmacology, and psychology.
The theoretical background of biology, as is the case with modern natural sciences in general, is fundamentally materialistic. The objects of study are, in the first place, physical processes, which are considered to be the foundations of mental activity and behavior. The increasing success of biology in the explanation of mental phenomena can be seen by the absence of any empirical refutation of its fundamental presupposition: "there can be no change in the mental states of a person without a change in brain states."
Within the field of neurobiology, there are many subdisciplines that are concerned with the relations between mental and physical states and processes: Sensory neurophysiology investigates the relation between the processes of perception and stimulation. Cognitive neuroscience studies the correlations between mental processes and neural processes. Neuropsychology describes the dependence of mental faculties on specific anatomical regions of the brain. Lastly, evolutionary biology studies the origins and development of the human nervous system and, in as much as this is the basis of the mind, also describes the ontogenetic and phylogenetic development of mental phenomena beginning from their most primitive stages. Evolutionary biology furthermore places tight constraints on any philosophical theory of the mind, as the gene-based mechanism of natural selection does not allow any giant leaps in the development of neural complexity or neural software but only incremental steps over long time periods.
The methodological breakthroughs of the neurosciences, in particular the introduction of high-tech neuroimaging procedures, has propelled scientists toward the elaboration of increasingly ambitious research programs: one of the main goals is to describe and comprehend the neural processes which correspond to mental functions (see: neural correlate). Several groups are inspired by these advances.
Computer science concerns itself with the automatic processing of information (or at least with physical systems of symbols to which information is assigned) by means of such things as computers. From the beginning, computer programmers have been able to develop programs that permit computers to carry out tasks for which organic beings need a mind. A simple example is multiplication. It is not clear whether computers could be said to have a mind. Could they, someday, come to have what we call a mind? This question has been propelled into the forefront of much philosophical debate because of investigations in the field of artificial intelligence (AI).
Within AI, it is common to distinguish between a modest research program and a more ambitious one: this distinction was coined by John Searle in terms of a weak AI and strong AI. The exclusive objective of "weak AI", according to Searle, is the successful simulation of mental states, with no attempt to make computers become conscious or aware, etc. The objective of strong AI, on the contrary, is a computer with consciousness similar to that of human beings. The program of strong AI goes back to one of the pioneers of computation Alan Turing. As an answer to the question "Can computers think?", he formulated the famous Turing test. Turing believed that a computer could be said to "think" when, if placed in a room by itself next to another room that contained a human being and with the same questions being asked of both the computer and the human being by a third party human being, the computer's responses turned out to be indistinguishable from those of the human. Essentially, Turing's view of machine intelligence followed the behaviourist model of the mind—intelligence is as intelligence does. The Turing test has received many criticisms, among which the most famous is probably the Chinese room thought experiment formulated by Searle.
The question about the possible sensitivity (qualia) of computers or robots still remains open. Some computer scientists believe that the specialty of AI can still make new contributions to the resolution of the "mind–body problem". They suggest that based on the reciprocal influences between software and hardware that takes place in all computers, it is possible that someday theories can be discovered that help us to understand the reciprocal influences between the human mind and the brain (wetware).
Psychology is the science that investigates mental states directly. It uses generally empirical methods to investigate concrete mental states like joy, fear or obsessions. Psychology investigates the laws that bind these mental states to each other or with inputs and outputs to the human organism.
An example of this is the psychology of perception. Scientists working in this field have discovered general principles of the perception of forms. A law of the psychology of forms says that objects that move in the same direction are perceived as related to each other. This law describes a relation between visual input and mental perceptual states. However, it does not suggest anything about the nature of perceptual states. The laws discovered by psychology are compatible with all the answers to the mind–body problem already described.
Cognitive science is the interdisciplinary scientific study of the mind and its processes. It examines what cognition is, what it does, and how it works. It includes research on intelligence and behavior, especially focusing on how information is represented, processed, and transformed (in faculties such as perception, language, memory, reasoning, and emotion) within nervous systems (human or other animal) and machines (e.g. computers). Cognitive science consists of multiple research disciplines, including psychology, artificial intelligence, philosophy, neuroscience, linguistics, anthropology, sociology, and education. It spans many levels of analysis, from low-level learning and decision mechanisms to high-level logic and planning; from neural circuitry to modular brain organisation. Rowlands argues that cognition is enactive, embodied, embedded, affective and (potentially) extended. The position is taken that the "classical sandwich" of cognition sandwiched between perception and action is artificial; cognition has to be seen as a product of a strongly coupled interaction that cannot be divided this way.
Philosophy of mind in the continental tradition
Most of the discussion in this article has focused on one style or tradition of philosophy in modern Western culture, usually called analytic philosophy (sometimes described as Anglo-American philosophy). Many other schools of thought exist, however, which are sometimes subsumed under the broad (and vague) label of continental philosophy. In any case, though topics and methods here are numerous, in relation to the philosophy of mind the various schools that fall under this label (phenomenology, existentialism, etc.) can globally be seen to differ from the analytic school in that they focus less on language and logical analysis alone but also take in other forms of understanding human existence and experience. With reference specifically to the discussion of the mind, this tends to translate into attempts to grasp the concepts of thought and perceptual experience in some sense that does not merely involve the analysis of linguistic forms.
Immanuel Kant's Critique of Pure Reason, first published in 1781 and presented again with major revisions in 1787, represents a significant intervention into what will later become known as the philosophy of mind. Kant's first critique is generally recognized as among the most significant works of modern philosophy in the West. Kant is a figure whose influence is marked in both continental and analytic/Anglo-American philosophy. Kant's work develops an in-depth study of transcendental consciousness, or the life of the mind as conceived through universal categories of consciousness.
In Georg Wilhelm Friedrich Hegel's Philosophy of Mind (frequently translated as Philosophy of Spirit or Geist), the third part of his Encyclopedia of the Philosophical Sciences, Hegel discusses three distinct types of mind: the "subjective mind/spirit", the mind of an individual; the "objective mind/spirit", the mind of society and of the State; and the "Absolute mind/spirit", the position of religion, art, and philosophy. See also Hegel's The Phenomenology of Spirit. Nonetheless, Hegel's work differs radically from the style of Anglo-American philosophy of mind.
In 1896, Henri Bergson made in Matter and Memory "Essay on the relation of body and spirit" a forceful case for the ontological difference of body and mind by reducing the problem to the more definite one of memory, thus allowing for a solution built on the empirical test case of aphasia.
In modern times, the two main schools that have developed in response or opposition to this Hegelian tradition are phenomenology and existentialism. Phenomenology, founded by Edmund Husserl, focuses on the contents of the human mind (see noema) and how processes shape our experiences. Existentialism, a school of thought founded upon the work of Søren Kierkegaard, focuses on Human predicament and how people deal with the situation of being alive. Existential-phenomenology represents a major branch of continental philosophy (they are not contradictory), rooted in the work of Husserl but expressed in its fullest forms in the work of Martin Heidegger, Jean-Paul Sartre, Simone de Beauvoir and Maurice Merleau-Ponty. See Heidegger's Being and Time, Merleau-Ponty's Phenomenology of Perception, Sartre's Being and Nothingness, and Simone de Beauvoir's The Second Sex.
There are countless subjects that are affected by the ideas developed in the philosophy of mind. Clear examples of this are the nature of death and its definitive character, the nature of emotion, of perception and of memory. Questions about what a person is and what his or her identity consists of also have much to do with the philosophy of mind. There are two subjects that, in connection with the philosophy of the mind, have aroused special attention: free will and the self.
In the context of philosophy of mind, the problem of free will takes on renewed intensity. This is certainly the case, at least, for materialistic determinists. According to this position, natural laws completely determine the course of the material world. Mental states, and therefore the will as well, would be material states, which means human behavior and decisions would be completely determined by natural laws. Some take this reasoning a step further: people cannot determine by themselves what they want and what they do. Consequently, they are not free.
This argumentation is rejected, on the one hand, by the compatibilists. Those who adopt this position suggest that the question "Are we free?" can only be answered once we have determined what the term "free" means. The opposite of "free" is not "caused" but "compelled" or "coerced". It is not appropriate to identify freedom with indetermination. A free act is one where the agent could have done otherwise if it had chosen otherwise. In this sense a person can be free even though determinism is true. The most important compatibilist in the history of the philosophy was David Hume. More recently, this position is defended, for example, by Daniel Dennett.
On the other hand, there are also many incompatibilists who reject the argument because they believe that the will is free in a stronger sense called libertarianism. These philosophers affirm the course of the world is either a) not completely determined by natural law where natural law is intercepted by physically independent agency, b) determined by indeterministic natural law only, or c) determined by indeterministic natural law in line with the subjective effort of physically non-reducible agency. Under Libertarianism, the will does not have to be deterministic and, therefore, it is potentially free. Critics of the second proposition (b) accuse the incompatibilists of using an incoherent concept of freedom. They argue as follows: if our will is not determined by anything, then we desire what we desire by pure chance. And if what we desire is purely accidental, we are not free. So if our will is not determined by anything, we are not free.
The philosophy of mind also has important consequences for the concept of "self". If by "self" or "I" one refers to an essential, immutable nucleus of the person, some modern philosophers of mind, such as Daniel Dennett believe that no such thing exists. According to Dennett and other contemporaries, the self is considered an illusion. The idea of a self as an immutable essential nucleus derives from the idea of an immaterial soul. Such an idea is unacceptable to modern philosophers with physicalist orientations and their general skepticism of the concept of "self" as postulated by David Hume, who could never catch himself not doing, thinking or feeling anything. However, in the light of empirical results from developmental psychology, developmental biology and neuroscience, the idea of an essential inconstant, material nucleus—an integrated representational system distributed over changing patterns of synaptic connections—seems reasonable.