Sign Up Now
Get instant access to over 1 million+ study documents
OR
Already registered? click here to login
By creating your account, you agree to our terms of service, privacy policy and student honor code.
Marx, however, took the reverse view of this approach to the topic of human reality. He held that human knowledge automatically begins from our experiences with the outside world -- from our sensations and perceptions -- consequently, interaction between man, the situation, and the material object is what conglomerates to form reality. Therefore, by contrast to Hegel, objective truth is not utterly attainable -- as with Hegel's synthesis of perspectives -- because these perspectives are so fundamentally unique to each individual. This premise leads Marx to the conclusion that previous philosophers were merely successful in describing the world, but the task implied by his materialistic views is that the setting in which human reality plays itself out needs to be changed if the goal is to improve life.
The relationship between the body and the soul, necessarily, is dependent upon the mind vs. body debate and the free will vs. determinism debate. If the mind and body are separate, then the soul must be the highest level of attainment possible by the mind. However, this also depends upon the premise that the actions of man are carried...
So, for the soul and the body to be separate and yet related, there must be a distinction between the mind and the body, and human beings must be able to make decisions independent of their environmental circumstances.
Works Cited
Cahn, Steven M. Classics of Western Philosophy: Fifth Edition. Indianapolis: Hackett Publishing, 1999.
Churchland, Paul M. Matter and Consciousness. Cambridge: MIT Press, 1984.
Feinberg, Joel and Russ Schafer-Landau. Reason and Responsibility. New York: Wadsworth Publishing, 1999.
Holbach, Baron Paul. System of Nature. Translated by H.D. Robinson, 1770.
Jackson, Frank. "Epiphenomenal Qualia." Philosophical Quarterly, vol. 32, 1982.
Skinner, B.F. Beyond Freedom and Dignity. New York: Bantam, 1971.
Stace, Walter T. Religion and the Modern Mind. New York: L.P. Lippincott Company, 1952.
Stanford Encyclopedia of Philosophy. "Phenomenology." November 16, 2003. Retrieved March 15, 2005 from plato.stanford.edu/entries/phenomenology/#1.
Works Cited
Cahn, Steven M. Classics of Western Philosophy: Fifth Edition. Indianapolis: Hackett Publishing, 1999.
Churchland, Paul M. Matter and Consciousness. Cambridge: MIT Press, 1984.
Feinberg, Joel and Russ Schafer-Landau. Reason and Responsibility. New York: Wadsworth Publishing, 1999.
Holbach, Baron Paul. System of Nature. Translated by H.D. Robinson, 1770.
Mind-Body Problem- Descartes The discussion over the relationship between mind and body that has been intriguing philosophers for a long time is divided into two broad categories: dualism and monism. According to dualism mind and body are two separate substances. There are several types of dualist views including parallelism, epiphenomenalism, occassionalism and interactionism. John Locke and Rene Descartes are among those who laid the foundation of this idea. Whereas Locke and
As a result, each substance can have multiple attributes. In fact, an entity with an infinite essence will, by definition, have infinite attributes. Spinoza builds upon the idea of an infinite God by going further and stating that absolutely infinite substance is indivisible. This is because, if it were divisible, and if each part would retain the nature of the infinite substance, which would result in there being more than
For Marx, of course, economics and class conflicts were the base of society, and social change proceeded through revolutions, such as the French, American and English Revolutions against feudalism in the 17th and 18th Centuries. In the future, capitalism would be overthrown by a socialist revolution, starting with the most advanced industrial economies in the West (Greene, p. 200). Comte argued that sociology should be concerned with the "laws
In addition, he makes several considerations about the machines which have the capacity to learn. He suggests that technological improvements and a learning process associated with rewards and punishments can contribute to having machines learn. Under these circumstances, he states, we would be only a step away from having machines with the capacity of autonomous thinking. John Searle is also interested in the argument. Unlike Turing, he concludes that regardless
Mind-body debate is central to the philosophy of consciousness. Two of the most significant philosophers to specialize in the analysis of the mind-body relationship are Nicolas Malebranche, a French Cartesian dualist, and Gottfried Liebniz, a German philosopher of mind who consciously breaks from a dualistic metaphysic. These two philosophers present two divergent, yet strangely harmonious views of the mind-body interaction and the philosophical problems it creates. Insofar as the mind-body
Descartes Cartesian dualism emerges from Descartes's approach of radical skepticism. Wanting to know what can be determined to be absolutely true, Descartes begins by doubting all sensory perception as fundamentally external and liable to interference. Just as we understand that hallucination exists as a real phenomenon -- whereby we might "see" an object that is not really there -- we may come to understand that all the evidence obtained from eyesight