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Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of RZnZ Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention has begun to be paid to the dualistic point of view, as a result of increasing discontent with the prevailing materialism and reductionism of contemporary scientific and philosophical thought. Awareness has grown that dualism need not be restricted to its traditional form and that other varieties of dualism are not subject to the difficulties commonly raised against Descartes' own version of it. Interest in these alternative versions of dualism is growing fast today, because it seems that they are capable of capturing deep-seated philosophical intuitions, while also being fully consistent with the methodological assumptions and empirical findings of modern scientific work on the human mind and brain. The object of this book is to provide philosophers, scientists, their students, and the wider general public with an up-to-date overview of current developments in dualistic conceptions of the mind in contemporary philosophy and science.
Ontological materialism, in its various forms, has become the orthodox view in contemporary philosophy of mind. This book provides a variety of defenses of mind-body dualism, and shows (explicitly or implicitly) that a thoroughgoing ontological materialism cannot be sustained. The contributions are intended to show that, at the very least, ontological dualism (as contrasted with a dualism that is merely linguistic or epistemic) constitutes a philosophically respectable alternative to the monistic views that currently dominate thought about the mind-body (or, perhaps more appropriately, person-body) relation.
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Aristotle initiated the systematic investigation of perception, the emotions, memory, desire and action, developing his own account of these phenomena and their interconnection. The Undivided Self aims to gain a philosophical understanding of his views and to examine how far they withstand critical scrutiny. Aristotle's account, it is argued, constitutes a philosophically live alternative to conventional post-Cartesian thinking about psychological phenomena and their place in a material world. Charles offers a way to dissolve, rather than solve, the mind-body problem we have inherited.
This timely and important collection broadens our understanding of the ways in which lay theories (also known as folk psychologies, implicit theories, naïve theories, or mindsets) impact our lives and social relations. Moving well beyond lay theories as applied to intelligence and achievement, this volume considers lay theories in an admirably wide context, including perspectives on prejudice, creativity, self-regulation, health, free will, justice, magic, religion and more. Eminent and emerging scholars alike provide a comprehensive overview that presents and synthesizes cutting edge contemporary research on lay theories, spanning social, cognitive, developmental, cultural, and clinical psychology. Structurally, this volume is organized in three parts. Beginning with a preface by renowned scholar Carol Dweck, the first part looks at the origins and nature of lay theories, and how malleable they are. The second part explores lay theories about common psychological phenomena. The third section discusses lay theories about the metaphysical or supernatural. Finally, the last section explores the important question of how lay theories impact health and health behavior. Taken together, the chapters provide an integrative survey of the science of lay theories, bringing together many perspectives that previously have been studied largely in isolation. This volume is more than the sum of its parts—perspectives from different strands of research provide insights that cut across research disciplines, making novel connections and prompting new directions for this field of study. Shedding light on how our beliefs shape all facets of our lives, The Science of Lay Theories: How Beliefs Shape Our Cognition, Behavior, and Health will appeal to researchers and practitioners in psychology, as well as philosophers, cognitive and developmental neuroscientists, religious scholars, sociologists, and anthropologists. It is very rare to say of an edited volume of scholarly chapters “I couldn’t put it down!” Yet that was the case with this book. It’s not just that I have worked in this field for many years, but rather, with every chapter I felt I was gaining new insights into what, deep down, people really believe and how these beliefs influence their lives—Carol Dweck, Stanford University, Palo Alto, CA, USA
Dualism argues that the mind is more than just the brain. It holds that there exists two very different realms, one mental and the other physical. Both are fundamental and one cannot be reduced to the other - there are minds and there is a physical world. This book examines and defends the most famous dualist account of the mind, the cartesian, which attributes the immaterial contents of the mind to an immaterial self. John Foster's new book exposes the inadequacies of the dominant materialist and reductionist accounts of the mind. In doing so he is in radical conflict with the current philosophical establishment. Ambitious and controversial, The Immaterial Self is the most powerful and effective defence of Cartesian dualism since Descartes' own
This book is an iconoclastic survey of the history of dualism and its impact on contemporary cognitive psychology.
The traditional account of mind/body union attributed to Descartes supposes that the immaterial, thinking mind and the material, non-thinking body interact by means of efficient causation - that the mind causes events in the body, e.g. the voluntary raising of an arm, and vice versa, e.g. the visual sensation of a tree. But this gives rise to a notorious philosophical problem: how can this causal interaction occur between the spiritual mind and the physical body since they have absolutely nothing in common and cannot come into contact with one another?Justin Skirry's book shows how Descartes in fact avoids this enormous problem. Skirry argues, through a critical re-examination of Cartesian metaphysics, that the union of mind and body is not, as most scholars have always maintained, constituted by efficient causal interaction for Descartes, because this would not result in one, complete human nature but in an aggregate of two numerically distinct natures. Descartes argues in the 6th Meditation and elsewhere that mind/body union is constituted by what the scholastics called a 'substantial union', i.e. the union that form (mind) has with matter (body). This substantial union produces a whole that is more than the sum of its parts; the capacity for modes of sensation and voluntary bodily movement are emergent properties of the whole, substantially united mind and body. Therefore, the 'Cartesian' problem of mind-body efficient causal interaction is avoided altogether, since efficient causal occurrences between mind and body play no role in explaining the existence of these modes.