Paste your essay in here…From the Latin "mens", the concept of mind refers to a dimension or a complex phenomenon that is associated with thought. The mind can be defined as the intellectual power of the soul. For example: "If you want to solve this puzzle, you will have to use the mind", "I already have in mind what I am going to do with money", "Enough study for today: my mind is exhausted." The mind and body are a whole, are integrated and hence the psychosomatic connection, our being is all energy flowing and constantly communicate through thoughts that emanate from the brain and that energy current reaches the outermost part of the cell in the hypogenética and it generates a reaction and in turn an alteration of the energetic state of the cell, accumulating or blocking the energy in the cell properly, and depending on the pattern of belief will affect to the organ that with its psyche will manifest the emotion before which we will react of different forms or on the contrary we will keep in the time in form of rancor, fears, anger. In general The philosophy of the mind is a field of philosophical reflection that deals with questions related to the mental processes and their relation with the human body (especially the brain).
In the preceding paragraph we have given an outline of the historical trajectory of the philosophy of mind as a philosophical discipline. But rather than making history, it seems more opportune here to dwell briefly on the main historical positions. It is enough to concentrate on the mind / body question, heiress of the traditional duality "soul / body", which is at the root of all other problems. More precisely, the question is whether or not the operations, acts or mental or psychic states (seeing, imagining, feeling, thinking) are different from physical (ie, nervous or cerebral) processes, and what relationship do they maintain between yes. Let's look at the positions on this.
René Descartes was a French philosopher, physicist and mathematician. Author of the phrase "I think, therefore I am". He is considered the creator of Cartesian thought, a philosophical system that gave rise to Modern Philosophy. His concern was with order and clarity. He proposed to make a philosophy that never believed in the false, that was based solely and exclusively on the truth. A new vision of nature nullified the moral and religious significance of natural phenomena. He determined that science should be practical and not speculative. On the other hand, Ryle, Gilbert, English analytical Philosopher, was formed in the School of Brighton, next to his brothers John and George. For his linguistic abilities, he was recruited for intelligence during World War II after becoming a professor of metaphysical philosophy at Oxford, and published his main work, The concept of the mental in 1949. From 1945 to 1946 he served as president of the Aristotelian Society . He is considered one of the prominent members of the so-called analytical school. The central thesis of analytic philosophy is that the human mind can not achieve any central schema that explains the universe, that is, metaphysics is impossible. Philosophy should be limited to the consideration of logical and methodological problems. known mainly for his critique of Cartesian dualism, for which he coined the phrase "the ghost in the machine." He referred to some of his ideas as "behaviorists" which, though they should be confused with Burrhus' behavioral psychology, Frederick Skinner | B. F. Skinner and John Broadus Watson.
The philosophy of the mind is one of the specialties of philosophy that is in charge of the study of the nature of the mental pictures, in addition to their processes and their causes. In other words, this branch is responsible for issues or aspects related to the different mental processes and its connection with the human body, especially the brain; therefore the matter of the behavior of the mental and physical states of an individual take a fundamental place in this field. Philosophy of the mind investigates epistemological issues linked to the cognoscibility of mind, as well as ontological issues about the nature of mental states. Although this phenomenon seems to coincide with the philosophical psychology of scholastic custom, now known as philosophical anthropology, it is more the philosophy of mind originated in an Anglo-Saxon type of setting. This branch emanates in the context of the cognitive sciences and that at present can be estimated as the area of these sciences that reflects philosophically on the contraries that they object. at the beginning of the twentieth century philosophy of mind manifests itself as a designation of studies profiled with the procedures of analytic philosophy and that tries to provide content to "mentalist" issues without sinking before the physicalistic reductionism of the logical empiricism of the Circle of Vienna; or at least this is manifested by several sources. Finally we can say that in a general sense the philosophy of the mind comprises that group of philosophical reflections on the mental behavior, the relation that keep the mind and the brain and a set of subjects of similar philosophical nature, as it is alluded to the nature of mental knowledge and consequently the nature of reality.
In his Metaphysical Meditations, Descartes posed the problem of the mind-body relationship. It was a question of explaining how consciousness, spirit, thought, freedom, ideas, free will, etc. can be linked to the material world, as science describes it. According to Descartes the body and mind are entities (substances, calls them), different, whose behaviors are fundamentally diverse. The mind is essentially linked to the act of thinking, without definite space, and I was able to decide freely. The body, however, is situated in space, without thought, and is governed by the laws of motion. Descartes posits dualistic intraccionism as a response to the problem of the two substances. In his opinion, in each person the body and mind are united and each of them constantly influences the other. But how can the mind affect the body, if it is governed by natural laws and not mind? According to Descartes, both interact in a small gland located at the base of the brain, which is called the pineal gland, from which the mind governs the movement of the body as a whole. On the other hand, ryle presents the idea that the mind is distinct from the body and is a rejection of the theory that states that mental states are independent of physical states. According to Ryle, the classical theory of mind, as presented in Cartesian rationalism, asserts that there is a basic distinction between the mental and the material. However, this classical theory falls into a "categorical error," when it attempts to analyze the relationship between "mind" and "body," as if they were terms belonging to the same logical category. This confusion of logical categories can be observed in other theories on the relation between mind and matter. For example, idealistic theory of mind makes a categorical error when it tries to reduce physical reality to the same status of mental reality. The materialist theory of the mind is in a basic categorial error when it tries to reduce the mental reality to the same status of the physical reality.
The method is a decisive part in the philosophy of Descartes. This consists of four basic conditions. First, do not admit as true something that is not known with evidence that it is, that is, only admit that which is presented in a clear and distinct way to the spirit. Second, divide each difficulty into as many parts as possible for and as many as your best solution requires. Third, to conduct orderly thoughts, that is, to begin with the simplest and easiest objects to ascend gradually to the most complex. Finally, to make in all such comprehensive counts and such general revisions as to make sure that nothing has been omitted. Thus, Descartes proposes not to take as true anything that is not known clearly and distinctly. To do this, in the first immanent moment of his philosophy, he begins to practice what is known as methodical doubt. In search of an apodic truth, Descartes proceeds to doubt everything. Methodical doubt leads him to undermine the very foundations on which all his beliefs were based. Thus, he maintains that no truth can be known unless it is immediately evident. And evidence as a criterion of truth must possess the notes of clarity and distinction. Thus Descartes seeks an evidence of an apodictic proposition: not only a fundamental truth (truths of faith also possess this character), but a truth that can be believed by itself, independently of all tradition and authority; a truth, moreover, from which the whole series of inferential beliefs is deduced by means of a deductive chain.
We must clarify that this desire for clarity and evidence, this methodical elimination of everything objectionable, does not respond to a skeptical interest with a nihilistic purpose or a moral purpose: it is doubtful because only from doubt can the maximum certainty be born. Descartes is therefore ready to doubt everything. Not only the authorities and the appearances of the sensitive world, but also the mathematical truths themselves. He thus appeals to the idea of an evil genius who has set out to deceive the human being in all his judgments, even those who, like mathematicians, appear to be out of all suspicion.
Perhaps the most important criticism of Cartesianism has been proposed by Gilbert Ryle in his book The Concept of Mind. Ryle argues that, according to official doctrine (name that gives Cartesianism), “a person […] lives through two collateral histories, one consisting of what happens in and to his body, the other consisting of what happens in and to his mind. The first is public, the second private. The events in the first history are events in the physical world, those in the second are events in the mental world.”(Ryle 1949:12). According to Ryle, what the mind desires is executed by the legs, arms and tongue. Gestures and smiles betray our thoughts and corporal punishments get-is supposed-moral perfection. But the interaction between the episodes of private life and those of public history, continues Ryle, do not belong to either series. They could not be included in the autobiography of the internal life, nor in the biography of his public life. They can not be observed either introspective or in laboratory experiments. Thus, such connections remain a mystery. Ryle's objection has been called the Categorical Error. He argues that the official doctrine, which he calls "the dogma of the ghost in the machine," presents the facts of the mental life as belonging to one type or logical category when in fact they belong to another. A categorical error, Ryle explains, is committed by an inability to use certain concepts, that is, arises from assigning certain concepts to categories to which they do not belong.