There are five main faculties. In ordinary language these are sight, sound, smell, taste and touch. It may be obvious but they need to be named. The most used faculty is sight. Your eyes work like a video camera and monitor. The camera captures light creating an image of the things in view and thus determining the space. The faculty of sound does something similar but only in audio form. The faculties of smell, taste and touch are more “localised” where distance and direction is not so important whereas intensity of source is.
Simultaneously, these five faculties give you all the information about the reality, informing you about what exists, their relationship in space and also inform you of time. This information however, needs to be interpreted in synchrony. And this is done by the mind. The act of mental interpretation is called perception.
Earth formed not long after the sun formed. But was does “forming” mean?
It is a process not so much deliberate as accidental. The conditions for conducive the weak forces of material mass brought about a lumping together that can only be called planetary formation. This accidental formation then is a process.
In the early 2000s a man named Steve Jobs invented a device (or a better one at least. Others too were working on similar a product) that could make phone calls, replace your diary and notebook, connect to the internet and not require a keyboard but on a multi-touch sensitive screen. Again, what do we mean by “invent”?
It is, in this case, a process not so much as accidental but deliberate. The conditions were also conducive of putting ideas together to invent the iPhone. This deliberate inventing is also a process.
Whether we talk about planet or iPhones they are things. The forming and inventing are processes that cannot be said to exist as thing but as processes of things.
The word processes, in plural form, hints at the limits of language. To make processes a thing is not only to nominalise but also to noumenalise it. The act of giving a concept a signifier is to nominalise. The act of giving the sign (signifier-concept unit) quality of substance – that is to become a thing – is to noumenalise. Similar acts can be and are done regularly to qualities.
There are two problems. Firstly, the process of noumenalisation is so pervasive that almost goes unnoticed. And secondly, it leads to the perception that there is more than what actually exists.
And it is with this second problem that comes about the unbridgeable gap between ontology and metaphysics.
Rationality without empiricism is impossible. A child born without experience is not considered “alive” for a reason. (This may sound circular but) we necessarily start with reality, then experience, then thought (reason). What ends in death is experience and thought but not reality, for the body remains.
This may be a common sense view, a conventional view, a “reductive” point-of-view but there is nothing that I should apologise for … except for being boring perhaps.
However, in physics, things exist such as point particles (no length or breadth), forces (only location), and wave functions (probabilities of being found at certain places), which do not fit the spatiality criterion but are not mental in nature. There are also things which lack spatial character yet are actual, such as numbers.Mind and body…
Mind and body is a problem that will never end.
But does a point exist in physics, or have we mistaken geometry for physics here? I also question numbers as well.
No, I am not doing this to be a pain in the butt. I am genuinely questioning whether they exist at all, or are they only mind constructs of a physical brain. This leads to me to question why the focus on mind only when the post is about body as well.
With the physical reality we can test things, including the mind. It was pointed out in this post also that awareness is criteria of mind. But I question whether we are aware of mind when truly all senses are shutdown as in the case of comatose. In such a state where body (as in reality) does not matter (figuratively and literally) anymore would not mind be in a state of bliss. Why should one return to a state of imprisonment, of bondage, if disembodiment is a possible existence? I will argue that in the state of coma, the mind (as a function of the brain) will have the representations (thoughts as it were) to perceive. But without spatiality, relational values will seem to not matter and therefore collapse. The patient slipping away may be like a switched off computer, where memory may need some time to actually clear from its memory banks.
Realism that has been described as colorless reductionism I call your colourful additionalism*. My move is a kind of Ockham’s Razor and partly Zen Buddhism. I was taught that some things are unnecessary.
*Mix of American and British spelling fully intended.
Language influences not only the way we think but also the words we use. In many cases it also limits our choices.
The soul, incorporeal part of which makes a material being “alive”. Seen as that which survives the body’s death. It is what imbues the being with reason, decision and action. The soul is the seat of consciousness, self and essence. Starting with at least Socrates and Plato the soul is seen as separate from the body it occupies.
Related to the wider spirit which is not individuated but animates (giving breath to) matter and sometimes defines what is life from non-life. Spirit, unlike soul, may infuse all things created. In this sense, animism is a religious belief of the spirit in all things.
Psyche, the Greek term for soul and the root word for psychology has to do with the mind in which, in part, is hinted to be more than simply its neuroscientific functioning (by implying soul).
Most people have heard the phrase willing suspension of disbelief where we ignore inconsistencies in film and fiction in order to allow the work to work its magic, as it were.
So I am suggesting, if one is to move on from their religion one must, in the same manner, be willing to suspend their belief.