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An example might be radio, an example of the interpretation of the third-world (Maxwell's electromagnetic theory) by the second-world mind to suggest modifications of the external first world. The body–mind problem is the question of whether and how our thought processes in World 2 are bound up with brain events in World 1. ...
In the philosophy of mind, mind–body dualism denotes either that mental phenomena are non-physical, [1] or that the mind and body are distinct and separable. [2] Thus, it encompasses a set of views about the relationship between mind and matter, as well as between subject and object, and is contrasted with other positions, such as physicalism and enactivism, in the mind–body problem.
Cartesian dualism [ edit ] The formal separation between subject and object in the Western world corresponds to the dualistic framework , in the early modern philosophy of René Descartes , between thought and extension (in common language, mind and matter ).
In philosophy, the Cartesian Self, or Cartesian subject, a concept developed by the philosopher René Descartes within his system of mind–body dualism, is the term provided [citation needed] for a separation between mind and body as posited by Descartes.
In the 20th century, its most significant defenders have been the noted philosopher of science Karl Popper and the neurophysiologist John Carew Eccles. [4] Popper, in fact, divided reality into three "worlds"—the physical, the mental, and objective knowledge (outside the mind)—all of which interact, [5] and Eccles adopted this same "trialist" form of interactionism. [6]
The philosopher Gilbert Ryle was concerned with what he called the intellectualist legend (also known as the "Dogma of the ghost in the machine," the "Two-Lives Legend," the "Two-Worlds Story," or the "Double-Life Legend") which requires intelligent acts to be the product of the conscious application of mental rules.
The problem of the Passions treatise is also the problem of Cartesian dualism. In the first part of his work, Descartes ponders the relationship between the thinking substance and the body. For Descartes, the only link between these two substances is the pineal gland (art. 31), the place where the soul is attached to the body.
In the Netherlands, where Descartes had lived for a long time, Cartesianism was a doctrine popular mainly among university professors and lecturers.In Germany the influence of this doctrine was not relevant and followers of Cartesianism in the German-speaking border regions between these countries (e.g., the iatromathematician Yvo Gaukes from East Frisia) frequently chose to publish their ...