Term Paper on "Problem Concerning the Relationship of Mind and Body"

Term Paper 4 pages (1482 words) Sources: 0

[EXCERPT] . . . .

Relationship of Mind and Body

What about Smelly?

A it is nor hand, nor foot, nor arm, nor face, nor any other part belonging to a man..

O, be some other name! What's in a name? that which we call a rose by any other name would smell as sweet.

From Shakespeare's Romeo and Juliet.

While Juliet neglects to mention anything about the neo-cortex, our basic premise in dealing with this question is this: Is the name of Sam, or his intellectual personality imprint, alive apart from his hand foot or face, or does he dissolve into Smelly? Is he a Sam by any other name? Also, it seems that for the purposes of this experiment that we are negating any higher functions, psychologically or personally, to Shelly. She appears to have been reduced to simply female, with no outstanding characteristics other than instinctual. But is this true? For instance, say that Sam did not know how to type, but Shelly did. Smelly could certainly type, since we know that automatic knowledge and actions that become second nature, are processed by the spinal column and the brain stem. So there is certainly some of Shelly in Smelly. What we are really left with is the opposite of a taubla rasa, perhaps a tabula persona, a newborn, or new creation, with a mind that has an outline impressed upon it. A newborn in the sense that over time it will create a Smelly that is as unique as any newborn would be.

First let us look at Descartes' classic view of "I think therefore I am." What is existence after all? Is to exist simply to be aware, and who exists? Is there an essential soul that the personality of mind is created from?
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In some sense then the expression of the soul is always translated by the mind-body connection so that what can be expressed is not really the essential soul, but an interpretation thereof. A degraded form as it were, such as when truly trying to express what God is in language always falls short and is interpreted through many a cultural bias as well. It is the same with Smelly? The body-mind connection will interpret, ultimately, what that essence is again, this time in another new and unique way.

What will Smelly think when she first wakes up? I have said she since that is biologically correct and, for the sense of my continuing argument, philosophically correct as well. Initially, as with any newborn, there will be a sense of confusion. Sam will certainly be aware, but he will also be seeing through Shelly's eyes, hearing through Shelly's ears, and so on. Sam is certainly able to think, but through Shelly's senses he is only able to communicate those thoughts through Shelly's mind-body connection, again interpreted. These expressions will slowly become more fluid and the initial confusion, if any, between the Shelly - Sam duality will become less and less over time. This is, again, almost the opposite of the infant's problem. When first born the infant cannot distinguish itself from the world and feels that oceanic feeling, as Freud has put it. Over time the infant realizes the difference between self and other just as over time Smelly will realize there is no difference between Sam and Shelly. Smelly will begin to become a whole single personality as she evolves over time, much as an infant slowly evolves into a unique personality over the months and years as he or she grows and changes in response to the environment, both social and parental. Regarding the matter of gender, Smelly will also experience some confusion at first, but again as an infant, who after just being born and for some time also does not truly grasp the distinction between male and female, Smelly will eventually come to grips with this existing female identity.

This concept purported here is certainly more in line David Hume's hypothesis of a person, or personality, which is created by its reaction to a bundle of perceptions. However, this bundle of perceptions is in actuality a two-edged sword. The perceiver, the self, is individually interpreting his or her perception of reality, and conversely, anything that the perceiver express outwardly to the world is reinterpreted throughout the sense organs and then perceived by outsiders as that person. As with all people, Smelly will change and grow over time according to her experiences and interests.… READ MORE

Quoted Instructions for "Problem Concerning the Relationship of Mind and Body" Assignment:

The Problem Concerning the Relationship of Mind and Body

Consider the following situation:

Sam and Shelly have been good friends for the last few years. One day as they are crossing Hooper Avenue, Sam is not looking where he is going and gets run down by a cement truck. Shelly is so shocked by what she sees that she drops dead from a massive stroke. But as luck has it (luck?), someone from the OCC psychology department rushes both bodies over to the nearby medical center for a dramatic emergency operation. It seems that although Sam's body was destroyed in the accident, his head was not harmed at all. Since Shelly has a perfectly healthy body it seems that we might be able to save at least one of the two people by putting Sam's brain into Shelly's body. The doctor in charge said that we can do this by removing the upper 30% of Shelly's brain (the damaged part) and grafting Sam's in its place. This way we do not have to attach the whole brain to the spine, and we do not have to worry about matching the male hormones produced by Sam's brain to the female body. All the portions of Shelly's brain responsible for producing female hormones have remained in tact. The only part of her brain that was replaced was the portion responsible for thought, memory and sense of self. The philosophical question that we must now raise is, "Whom did we save?" For the time being, we will call this person *****Smelly,***** (the union of Sam and Shelly). This name is not gender specific. And it does not bias our judgment at the outset in favor of either Sam or Shelly.



This situation is far fetched. But thinking about it forces us to ask questions about what a human being really is. Are we basically minds, as is claimed within the philosophy known as monism/idealism)? Are we basically bodies, as is claimed within the philosophy known as monism/materialism)? Or, are we some sort of mixture of the two, as is claimed within the philosophy known as dualism? If we are a mixture, how can this be, since mind and body are usually defined as very different sorts of things?



Your assignment is to respond to the following question:



"Who is Smelly?"



In order to properly respond to this question, you need to revisit the arguments presented to you by Descartes, Hume and Nietzsche. You have already critically assessed these arguments within the critical thinking exercises.

Are we fundamentally a non-material *****mind***** as Descartes argues? If so, what is the status of our material bodies in forming our sense of personal identity? Do our bodies put us into a world of unknowable illusion, separate from our *****true***** selves? Is "Smelly" really Sam trapped in a woman's body? If so, how could Sam really be male or female since this is a description we apply to the body and not to the mind? If it is Sam, was Sam ever really male, or is that just something we might say about his body but not about him? If you want to say that it is a "man's mind," explain what you mean by this, since the concept of a "mind" is not something with an XY chromosome, testosterone or a penis.

If Descartes***** *****I think, therefore, I am***** argument fails, and the theory of mind/body dualism is untenable, should this lead us to conclude that Smelly really Shelly confused into believing she is Sam? If reality is what we can see, touch, and measure, then perhaps what we are is a material body with a material brain, and nothing more. If Shelly had a massive brain trauma and lost all of her memories, we would say that *****she***** still exists, but that she no longer knows who she really is. Most of us tend to be empiricists, and base our conclusions on the facts we can see before us. Thus we tend to identify people by the bodies we can see, and not by some invisible mental force which is claimed to be *****inside***** the body, even though it is materially invisible. Are we wrong to do this? If not, is this case any different? Don't we have a woman who is deluded into believing that she is a man? We still have a person who has a XX chromosome, ovaries, breasts, etc. If that does not make her a woman than what does?

But on the other hand, Hume has argued that the self does not exist as anything other than an unstable bundle of impressions. Is Hume*****s argument correct? If so, does this mean that Smelly is neither Sam nor Shelly but some new person? If so, is this person a man or a woman? What will happen to Smelly's sense of personal identity as time goes on? Will the male identity gradually be replaced with a female identity? Is our sense of self innate within us, or is it the product of our socialization and nothing more than the product of our material body interacting with other material bodies within a material world?

Finally, Nietzsche has argued that God is dead. And in a godless world, who and what we are, and how we see ourselves, is more a matter of choice, an act of will, then it is the result of discovering any God given essence. Perhaps the idea of a brain transplant is symbolic of the end of God and the age of nihilism. Man plays god. Smelly is his creation! Is Nietzsche on the right track?

What do you think?



Make a written response to this question within a paper that is 1000 to 1500 words long (four to five pages). Focus primarily on Descartes*****, Hume*****s and Nietzsche*****s views on knowledge, reality and the relationship between mind and body. Your essay will not be evaluated on whether I agree with what you are saying. I will be looking at your understanding of the issues, but mostly I will be looking at the amount of depth, development and thoughtfulness that you bring to your answers. I will also look to see that you develop arguments for your judgments and that you avoid as much as you can expressions of dogma and unsupported opinion. To this end, avoid expressions such as "I feel" and "In my opinion." Provide thinking rather than feeling and arguments rather than opinions.

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