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For John Searle (b. 1932) the mind–body problem is a false dichotomy; that is, mind is a perfectly ordinary aspect of the brain. Searle proposed biological naturalism in 1980. According to Searle then, there is no more a mind–body problem than there is a macro–micro economics problem.
Neutral monism has gained prominence as a potential solution to theoretical issues within the philosophy of mind, specifically the mind–body problem and the hard problem of consciousness. The mind–body problem is the problem of explaining how mind relates to matter. The hard problem is a related philosophical problem targeted at physicalist ...
Searle denies Cartesian dualism, the idea that the mind is a separate kind of substance to the body, as this contradicts our entire understanding of physics, and unlike Descartes, he does not bring God into the problem. Indeed, Searle denies any kind of dualism, the traditional alternative to monism, claiming the distinction is a mistake.
Ye Wenjie’s fate. Without a doubt, the most book-accurate aspects of 3 Body Problem involve Ye Wenjie. In 1960s-set sections, where young Ye Wenjie is played by Zine Tseng, we get nearly ...
The mind–body problem concerns the explanation of the relationship that exists between minds, or mental processes, and bodily states or processes. [115] 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.
The philosophy of mind is a branch of philosophy that deals with the nature of the mind and its relation to the body and the external world.. The mind–body problem is a paradigmatic issue in philosophy of mind, although a number of other issues are addressed, such as the hard problem of consciousness and the nature of particular mental states.
The topics on which it imprints itself, and which I have discussed in some diagnostic detail in the aforementioned book, include: consciousness and the mind-body problem, the nature and identity of the self, the foundations of meaning, the possibility of free will, the availability of a priori and empirical knowledge...
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