Kevin Corcoran (ed.), Soul,Body and Survival

International Journal for Philosophy of Religion -     

Subjectivity in Descartes and Kant

Kant's response to Cartesian scepticism is often characterized in the following way. Whereas Descartes drives a wedge between subjective experience and objective reality, Kant argues that there could be no such thing as experience at all if reality were not itself structured in just the way our thought about it is structured. This picture of Kant's response to Descartes portrays him as succeeding, where Descartes fails, in arguing directly from the nature of experience to the nature of reality; as subscribing, therefore, to Descartes' view that one is immediately aware only of one's own mental states, but as seeing a way out of the subjective predicament. I maintain that this picture is deeply flawed. Kant's transcendental argument is in fact a thoroughgoing critique of Descartes' subjectivism, and destroys the Cartesian barrier to recognizing that our awareness of reality is unmediated and direct.     

Homo Virtualis: Body,Mind, and Soul in a Virtual World

The virtual reality that stands in the center of the digital revolution is changing the bases of our lives today. This new reality is both a product of the basic human ability of imagination and an essential element of analytical psychology. The close relationship between the activity of imagination and its influence on the body is shown in research results from the oldest known prehistoric figures, dating back between 40,000–30,000 b.c.e., and the experiences derived from the work with robots at the Massachusetts Institute of Technology (MIT). Additionally, how this virtual, body-transforming power is reflected in the current ideas of the transhumanists is examined. In this perspective, the extension of physical abilities via technical skills is a necessary step in human evolution: to transfer the human mind onto a machine as a means of circumventing inherent physical limitations.

The psychodynamics of deep psychological needs, frustrations, and fears are discussed as the motors of technical development. An interpretation of this development, based on the mythological biography of the ancient god Hephaistos, is discussed as showing astonishing parallels to the characteristics of the digital revolution and the transhumanist ideas. Thus, Hephaistos can be understood as an archetypal manifestation of those impulses from the collective unconscious that are significantly affecting our present time. The potentialities as well as the dark sides that are hidden behind such “hephaistic” solutions to deep inner psychological and spiritual conflicts are explored.     

重视心身疾病同治

心理因素导致的躯体疾病称为心身疾病(psychosomaticdisorder),而心身医学(psvchosomaticmedicine)是研究生物学、心理学和社会学等因素影响人类健康和疾病发生发展过程中相互关系的多学科交界的边缘医学。现代社会随着科技进步和经济增长,在生活、学习和工作中,人们普遍出现快节奏、压力和竞争带来的各种情绪的产生,本来是作为人对环境的适应性应激,如果这种应激变得过分强烈而持久,则可以通过主管情绪的网状结构、边缘系统影响到下丘脑和垂体的神经体液中枢,并通过植物神经的过度反应而产生多系统的躯体症状。国内外许多神经生理学家通过…     

Pleasure and Illusion in Plato

Plato links pleasure with illusion, and this link explains his rejection of the view that all desires are rational desires for the good. The Protagoras and Gorgias show connections between pleasure and illusion; the Republic develops these into a psychological theory. One part of the soul is not only prone to illusions, but also incapable of the kind of reasoning that can dispel them. Pleasure appears good; therefore this part of the soul (the appetitive part) desires pleasures qua good but ignores reasoning about what is really good. Hence the new moral psychology of the Republic , not all desires are rational, and thus virtue depends on bringing one's non-rational desires under the control of reason.     

Descartes on Hatred

This paper examines Descartes’ account of hatred. Descartes holds that individuals should not hate, because hatred separates us from goods, causes sadness, and produces vicious character traits. Although some scholars argue that hatred is necessary to protect the body, I argue that Descartes holds that hatred is not necessary to protect the body, because there are other means of protecting the body that do not involve hatred. I conclude this paper by showing the place of hatred in Descartes’ broader moral theory, especially his emphasis on the wellbeing of the soul and the virtue of generosity.