This chapter contains section titled: The Encounter with Matter The “Strangeness” of our Embodied Experience The Union Human Nature and Cartesian Theodicy The Transition to Ethics.

In this chapter, the author wants to respond to Noam Chomsky's claim, repeated often in different ways. He argues both that Chomsky's own position suffers from inconsistency – he dismisses the apparent problem while at the same time promoting it as a “mystery” – and that his principal reason for maintaining his position, that there is no clear conception of body, or the physical, with which to contrast the mind, or the mental, does not really dispense with the issue that (...) rightfully worries philosophers. A good analogy for the mind–body problem is the “naturalization” debate in metaethics; indeed, naturalization is a term that occurs often in the context of both debates. Chomsky explicitly disparages the claim that the mental–physical relation poses an “explanatory gap." Maybe, as Chomsky says concerning at least some mental attributes, it will always remain a mystery how the organized matter of our brains can support these features. (shrink)

In this paper it is analyzed from the informational perspective the relation between mind and body, an ancient philosophic issue defined as a problem, which still did not receive up to date an adequate solution. By introducing/using the concept of information, it is shown that this concept includes two facets, one of them referring to the common communications and another one referring to a hidden/structuring matter-related information, effectively acting in the human body and in the living systems, which determines the (...) dynamic inter-change of information between specific structures of the organism by electric/electronic/chemical agents and genetic/epigenetic processes. It is shown that the maintenance of body, permanently and obligatory depending on the external matter (foods, air, water) resources, needed to provide both the structuring/restructuring basic material and energy, determines the necessary existence of an info-managing system, administrating the internal mechano-chemical/physical processes. As a natural consequence, such a system should organize and assure own survival by an effective informational operability to detect the external food resources, to select the appropriate interest information and to decide as a function of circumstances. One important component in such an informational system is memory, allowing to dispose of the reference informational data for analysis/comparison and the selection between good and bad binary possible decisions. The memory receives and stores therefore signals from external reality and from the body itself, referring to the emotional reaction, digestion status, creation, and inherited predilections, within specific info-neural communication circuits between the brain and body execution/sensitive organs, the human body appearing as an integrated info-matter self-managed dynamic system. The specific body components memorize information with different degrees of info-integration: short/long-term integration, emotive/action reaction, info-abilities, culminating with the integration in the chromosomal structures by epigenetic processes. The new acquired information is transgenerationally transmissible, and is manifested as new traits, showing the adaptation capability of the human and close relation between mind and body. Analyzing the results of such a mind-body informational model in comparison with the earlier assumed/proposed/asserted archaic, Greek and Occidental philosophies, which represent only partial aspects of this relation, it is shown that this informational model, elaborated in terms of information on the basis of scientific reasons and arguments, constitutes a general, realist, and coherent model of the mind-body relation, able to integrate and/or explain most of the others. (shrink)

Descartes entitled the Sixth Meditation "The existence of material things, and the real distinction between mind and body." But these topics take up only two paragraphs, about one-third of the way into the Sixth Meditation (which is the longest of the six). The other topics in the Meditation partly pertain to the cognitive faculties that a seeker after knowledge must employ: senses, imagination, and intellect. They also concern the mind–body relation: not only is it to be shown that mind (...) and body are distinct, but also that they are “closely joined” together. The joining of mind to body contributes to explanations of the cognitive faculties, for such a joining is, in Descartes’ view, necessary for the operation of sense and imagination, whereas the exercise of the intellect in the pursuit of metaphysical results -- as in his argument for mind–body distinctness -- takes place without the mind interacting with the body. But this still doesn't account for the most sustained discussion in the Sixth Meditation, which concerns the role of the senses in informing us about the world around us. While the trustworthiness of the senses has been under suspicion up to this point in the Meditations, now the senses are rehabilitated. They can serve to acquaint us with the world of bodies, for the purposes of empirical investigation serving natural philosophy but, more usually, for the practical purpose of informing us of potential benefits and harms in our immediate environment. In this regard, Descartes considers the ways in the senses might be subject to local errors or might, if used inappropriately, draw us into systematic error. But the previous results of the Meditations now offer the means for avoiding such systematic error, and the reflections of the Sixth Meditation can guide us toward practical uses of the senses in ways that reduce error. In the end, the senses are found to be trustworthy for the guidance of action, and this trustworthiness extends even to a qualitative experience such as color, which helps us to discriminate among the bodies that we see. (shrink)

Isaac Newton’s views on the mind–body relation are of interest not only because of their somewhat unique departure from popular early modern conceptions of mind and its relation to body, but also because of their connections with other aspects of Newton’s thought. In this paper I argue that (1) Newton accepted an interesting sort of mind–body monism, one which defies neat categorization, but which clearly departs from Cartesian substance dualism, and (2) Newton took the power by which we (...) move our bodies by thought alone to be a member of the family of forces that includes gravity and electricity. Time and again, Newton draws an analogy between the ultimate cause and nature of the volitional powers of mind and the ultimate cause and nature of these other forces. (shrink)

Objective probability in quantum mechanics is often thought to involve a stochastic process whereby an actual future is selected from a range of possibilities. Everett’s seminal idea is that all possible definite futures on the pointer basis exist as components of a macroscopic linear superposition. I demonstrate that these two conceptions of what is involved in quantum processes are linked via two alternative interpretations of the mind-body relation. This leads to a fission, rather than divergence, interpretation of Everettian theory and (...) to a novel explanation of why a principle of indifference does not apply to self-location uncertainty for a post-measurement, pre-observation subject, just as Sebens and Carroll claim. Their Epistemic Separability Principle is shown to arise out of this explanation and the derivation of the Born rule for Everettian theory is thereby put on a firmer footing. (shrink)

First, I offer a solution to the metaphysical problem of the mind–body relation, drawing on the fact of its distinctness in kind. Secondly, I demonstrate how, contrary to what is denied, Descartes’ metaphysical commitments allow for the intellect's clear and distinct conception of the mind–body union. Central to my two-fold defence is a novel account of the metaphysics of Descartes’ Causal Principle: its neutrality, and the unanalysable, fundamental nature of causality. Without the presupposition, and uniqueness of the mind-body (...) union there can be no mind-body interaction; this throws new light on current concerns in metaphysics and philosophy of mind. (shrink)

This volume brings together a number of perspectives on the nature of realization explanation and experimentation in the ‘special’ and biological sciences as well as the related issues of psychoneural reduction and cognitive extension. The first two papers in the volume may be regarded as offering direct responses to the questions: (1) What model of realization is appropriate for understanding the metaphysics of science? and (2) What kind of philosophical work is such a model ultimately supposed to do?

A close observation on the rapid change in the mind of young cohort has been made. Our Surveillance is before and after pandemic periods compels us to re-write some pre-occupied conceptions in the core of Philosophy and Psychology. We have worked on mind-body & mind-soul relationship from three angles that are Medical Science, Psychology and Philosophy. It is seen that the level of confidence is gradually diminishing among the youth due to different impetus and as a result many powerful strengths (...) are going out. Proclamation of human values in a new way must be declared so that we can save a thankful number of creative lives. Discussions have been made on thoughts, distress, medical causes of suicide or suicidal attempts, personality disorders, neuropsychology to open up a new world before the present generation. Each and every characteristics of life has positive impact and here we have tried to establish this fact. Physical and metaphysical aspects are reciprocating our lives and this should be injected in the mind of present generation and an approach can be taken to incorporate the matter in the curriculum right now. We have the intention to explain metaphysical love and its high, intelligent values proclaimed strength of mind of youth to infuse our dear world with great moral values. It may also save the earth from natural decay with their surprising discoveries. (shrink)

The paper examines a relatively neglected element of Spinoza's theory of mind-body relations: the intentional relation between human minds and bodies, which for Spinoza constitutes their “union”. Prima facie textual evidence suggests, and many readers agree, that because for Spinoza human minds are essentially ideas of bodies, Spinoza is also committed to an ontological and explanatory dependence of certain properties of human minds on properties of bodies, and thus to a version of materialism. The paper argues that such dependence (...) would contradict Spinoza's key epistemological commitments, including the explanatory closure of mental and physical realms, and Spinoza’s claim that all knowledge is knowledge of a thing's causes. The paper argues that Spinoza's dual-reality theory of representation allows us to interpret the intentional relation between human minds and bodies in a way that does not commit Spinoza to a problematic dependence of minds on bodies. This is possible if we take Spinoza's references to properties of bodies in his account of the human mind as references to objectively real bodies, that is as references to the immanent representational content of human minds. (shrink)

The doctrine of the resurrection says that God will resurrect the body that lived and died on earth—that the post-mortem body will be numerically identical to the pre-mortem body. After exegetically supporting this claim, and defending it from a recent objection, we ask: supposing that the doctrine of the resurrection is true, what are the implications for the mind-body relation? Why would God resurrect the body that lived and died on earth? We compare three accounts of the mind-body relation that (...) have been applied to the doctrine of the resurrection: substance dualism, constitutionalism, and animalism. We argue that animalism offers a superior explanation for the necessity of the resurrection: since human persons just are their bodies, life after death requires resurrection of one’s body. We conclude that those endorsing the doctrine of the resurrection should be animalists. (shrink)

Mental causes are threatened from two directions: from below, since they would appear to be screened off by lower-order, e.g., neural states; and from within, since they would also appear to be screened off by intrinsic, e.g., syntactical states. A principle needed to parry the first threat -causes should be proportional to their effects- appears to leave us open to the second; for why should unneeded extrinsic detail be any less offensive to proportionality than excess microstructure? I say that the (...) second threat relies on a perversion of proportionality that would lay waste to all causal relations. (shrink)

This chapter compares rationalist theories of sense perception to previously held theories of perception (especially of vision) and examines rationalist accounts of sensory qualities and sensory representation, of the role of the sense-based passions in guiding behavior, of the epistemological benefits and dangers of sense perception, and of mind–body relations. Each section begins with Descartes, the first major rationalist of the seventeenth century. The other major rationalists, Malebranche, Spinoza, and Leibniz, and also lesser known figures such as Pierre (...) Regis, Jacques Rohault, and Antoine Le Grand, were well acquainted with Descartes' work. Indeed, the first three were each deeply influenced by Descartes in their early years before developing their own philosophical systems, and the latter three were all advocates of Descartes' philosophy (perhaps with slight revision). Each of the major rationalists, while sharing some positions in common, developed a distinctive metaphysics of perception and of the mind–body relation. Earlier sections chart these differences and a final section sums up common features and touches on the continuing significance of their views. (shrink)

The mind-body relation or, more particularly, the mind-brain relation 1 has been a perennial puzzle for philosophers—how can things so different be intimately related? Husserl dealt with the mind-brain relation in Section 63 of Ideen II, “Psychophysischer Parallelismus and Wechselwirkung,” 2 where he gave a critique of psychophysical parallelism. For Husserl, the mind-brain relation is to be understood not as a material or metaphysical relation, but as a relation between the presented sense or significance of two varieties of appearances. Husserl’s (...) account in this section will be examined and the following points will be discussed: (1) Husserl’s argument that the significance of brain states is basic to the full sense of a mind operating in an objective world; (2) Husserl’s view that a strict parallelism between the psyche and brain is an eidetic impossibility; (3) Husserl’s treatment of these questions, in so far as he raises but does not adequately resolve the issue, whether states of consciousness precede or follow brain states; (4) Husserl’s somewhat Cartesian failure to distinguish the phenomenological priority of consciousness from the metaphysical question of the possibility of an existent mind apart from a body. (shrink)

This carefully argued book combines a phenomenological and rationalist account of the mind-body relation. Engelhardt avoids what he considers to be artificial analytic distinctions and employs the Hegelian dialectic to explain the mutual dependency of these concepts. "... The category of finite mind presupposes the category of body." The relationship is characterized as an identity in difference because the meaning of one depends on the other, but neither is reducible to the other. To show this, Engelhardt establishes a categorial domain (...) of relations and exemplifies the dialectic experientially in a phenomenological "founding—founded" structure. The mind is primary and transcendent, both experientially and rationally; there are no meaningful experiences without conscious thought but, concretely, mind is founded in a world-oriented body, whereas the body is not dependent on the mind for its founding but is dependent on mind for meaning. (shrink)

Although attempts to explain religious experience in terms of brain processes usually presuppose the identification of scientific naturalism with the sensationist, atheistic, materialist version of naturalism (naturalismsam), this version is inadequate for science, and human experience more generally, for numerous reasons. An alternative version, based on panexperientialism, panentheism, and a prehensive doctrine of perception (naturalismppp), not only avoids those problems but also allows for religious experience understood as the soul's direct experience of a Holy Reality.

Quantum physics, unlike classical physics, suggests a non-physicalistic metaphysics. Whereas physicalism implies a reductive position in the philosophy of mind, quantum physics is compatible with non-reductionism, and actually seems to support it. The essays in this book explore, from various points of view, the possibilities of basing a non-reductive philosophy of mind on quantum physics."--Back cover.

The mind-body problem in philosophy is typically understood as a discourse concerning the relation of mental states to physical states, and the experience of sensation. On this level it seems to transcend issues of race and racism, but Another Mind-Body Problem demonstrates that racial distinctions have been an integral part of the discourse since the Modern period in philosophy. Reading figures such as Descartes, Leibniz, and Kant in their historical contexts, John Harfouch uncovers discussions of mind and body that engaged (...) closely with philosophical and scientific notions of race in metaphysics and the philosophy of mind, in particular in understanding how the mind unites with the body at birth and is then passed on through sexual reproduction. Kant argued that a person’s exterior body and interior psyche are bound together, that non-White people lacked reason, and that this lack of reason was carried on through reproduction such that non-Whites were an example of a union of mind and body without full being. Charting the development of this phenomenon from sixteenth-century medical literature to modern-day race discourse, Harfouch argues for new understandings of Descartes’s mind-body problem, Fanon’s experience of being ‘not-yet human,’ and the place of racism in relation to one of philosophy’s most enduring and canonical problems. -/- “Harfouch has written an important book on the intersection of race and the Western construction of the mind-body problem … This book is a significant resource for theorists dealing with race and decolonization issues, but it is more significant for the critique of philosophy itself and the continued teaching of mind-body issues. Readers will need some knowledge of philosophy, but the volume is in general accessible. It should be required reading for scholars of philosophy. Harfouch establishes a logically strong argument and makes a unique contribution to the field.” — CHOICE. (shrink)

Progress in understanding the mind-body problem can be made without attempting to solve it as one unified problem, which it is not. Pepper's "Identity Theory" solution to the problem is now seen as not necessarily clarifying for the question of dualism. Residual asymmetrical dualism is proposed as a theory offering one very good way to think about this set of problems in a variety of modes of inquiry. These include neurophysiological research on the amygdala by LeDoux, research in the phenonenon (...) of hearing and learning while under general anesthetic, Gendlin's methods of focusing upon the body during therapeutic procedures and during creative composition of poetry, and Dewey's position concerning "primary experience" versus a "secondary pseudo-environment" inhabited by the civilized human. Residual asymmetrical dualism is not a value-neutral theory: it is based on a determination that bodily intelligence must ultimately guide mental functioning if survival and well-being are to be secured. It leads to take actions within society to carry out whatever steps are needed to alleviate the mind-body split whenever such a split is harmful to human interaction. (shrink)

The model of mind and body in Tibetan medical practice is based on Buddhist theory, and is neither dualistic in a Cartesian sense, nor monistic. Rather, it represents a genuine alternative to these positions by presenting mind/body interaction as a dynamic process that is situated within the context of the individual’s relationships with others and the environment. Due to the distinctiveness, yet interdependence, of mind and body, the physician’s task is to heal the patient’s mind (blo-gso) as well as body. (...) This in turn emphasizes the central importance of ‘compassion’ in the physician/patient relationship. This article investigates how Tibetan medical practitioners understand and enact the mind/ body and physician/patient relationships, and how this relates to theoretical explications of these relationships in Tibetan medical and Buddhist teachings. Furthermore, Tibetan medicine provides an interesting model for comparison with embodied theories of cognition, which see consciousness, the body and its environment as integral parts of a complex, dynamical cognitive system. (shrink)

Despite ideals of philosophical objectivity, who speaks is as important as what is said, and those who fall outside the Eurocentric male norm often are not heard or invited to participate in theorizing. New work chronicling and challenging the creation of white supremacist ideology in philosophy is needed greatly. In this important book, Another Mind-Body Problem: A History of Racial Non-Being, John Harfouch reveals the hermeneutical injustice that obscures how professional philosophers understand the mind-body problem today and how the terms (...) of that problem were created in the early modern period. Unlike the puzzle of causal relations between the mind and body canonized by white philosophers... (shrink)

This paper contributes to a growing body of literature focusing on Anton Wilhelm Amo’s account of the mind-body relation. The first aim of this paper is to provide an overview of that literature, bringing together several interpretations of Amo’s account of the mind-body relation and providing a comprehensive overview of where the debate stands so far. Doing so reveals that commentary is split between those who take Amo to adopt a Leibnizian account of pre-established harmony between mind and body (Smith (...) 2015, Emma-Adamah 2015) and those who argue that Amo adopts a theory of occasional causation (Meyns 2019, Walsh 2019). Both views deny that the body is the efficient cause of the mind’s ideas but while the Leibnizian account holds that ideas exist innately in the mind, the occasional causation account maintains that the body is their occasional cause. That is, on this reading of Amo, sensations in the body are the ‘occasion’ on which the mind efficiently causes its own ideas. The second aim of this paper – which promises to take this interpretative debate in a new direction – is to demonstrate that we should in fact attribute to Amo a specific version of occasional causation known as 'concurrentism'. Concurrentism is the view that, while the mind does efficiently cause its own ideas, it can only do so with the assistance (or ‘concurrence’) of God. In other words, on this view, God makes possible the efficient causal activity of the human mind in generating ideas, in response to ‘occasions’ in the body. (shrink)

The mind-body problem is the problem of explaining how our mental states, events and processes—like beliefs, actions and thinking—are related to the physical states, events and processes in our bodies. A question of the form, ‘how is A related to B?’ does not by itself pose a philosophical problem. To pose such a problem, there has to be something about A and B which makes the relation between them seem problematic. Many features of mind and body have been cited as (...) responsible for our sense of the problem. Here I will concentrate on two: the fact that mind and body seem to interact causally, and the distinctive features of consciousness. A long tradition in philosophy has held, with René Descartes, that the mind must be a non-bodily entity: a soul or mental substance. This thesis is called ‘substance dualism’ (or ‘Cartesian dualism’) because it says that there are two kinds of substance in the world, mental and physical or material. One reason for believing this is the belief that the soul, unlike the body, is immortal. Another reason for believing it is that we have free will, and this seems to require that the mind is a non-physical thing, since all physical things are subject to the laws of nature. (shrink)

I BEGIN with a summary. The mind-body problem is one of a group of four and cannot be adequately understood without some understanding of the others. It deals with the relation of an individual mind to an individual body. But there is also a question of how an individual mind is related to an impersonal body that is a part of a world; how an individual body is related to an impersonal mind that is part of a reason; and, finally, (...) how the world and reason are related. I think all can be resolved by taking account of a mediator in which both extremes are interfused in an epitomized form. A mind and body are related by means of an individualized human nature; mind and world by a body; body and reason by a mind; and reason and world by a self. (shrink)

The mind-body problem arises because of our status as double agents apparently en rapport both with the mental and with the physical. We think, desire, decide, plan, suffer passions, fall into moods, are subject to sensory experiences, ostensibly perceive, intend, reason, make believe, and so on. We also move, have a certain geographical position, a certain height and weight, and we are sometimes hit or cut or burned. In other words, human beings have both minds and bodies. What is the (...) relation between these? Religion often tells us that we are really embodied souls released at death from our bodily prisons. Could this be right? (shrink)

This chapter discusses a re-emerging topic in Cartesian scholarship—mind and body interaction. A number of thinkers, from his contemporaries onward, have maintained that Descartes' account of his two substances rules out the possibility of the interaction that he attempted to defend. Often, however, the ground for asserting this impossibility has been left less than explicit. Recent discussion has attempted to clarify the issue by asking whether there can be specified grounds within Descartes' philosophy which are sufficient to rule out (...) class='Hi'>mind–body interaction. There are three elements of Descartes' thinking which might seem to create problems for mind–body interaction—his insistence that mind and body are absolutely distinct substances, his own restrictions on possible causal relations, and his views on the freedom of the will. Recent work has focused on the first two of these issues. The chapter's goal is to suggest that an essential element of Descartes' worldview has been overlooked in this recent discussion, and to show that once it is taken into account many of the apparent difficulties about Cartesian interaction can be resolved. (shrink)

It was about half a century ago that the mind–body problem, which like much else in serious metaphysics had been moribund for several decades, was resurrected as a mainstream philosophical problem. The first impetus came from Gilbert Ryle'sThe Concept of Mind, published in 1948, and Wittgenstein's well-known, if not well-understood, reflections on the nature of mentality and mental language, especially in hisPhilosophical Investigationswhich appeared in 1953. The primary concerns of Ryle and Wittgenstein, however, focused on the logic of mental (...) discourse rather than the metaphysical issue of how our mentality is related to our bodily nature. In fact, Ryle and Wittgenstein would have regarded, each for different reasons, the metaphysical problem of the mind-body relation as arising out of deplorable linguistic confusions and not amenable to intelligible discussion. There was C. D. Broad's earlier and much neglected classic,The Mind and Its Place in Nature, which appeared in 1925, but this work, although robustly metaphysical, failed to connect with, and shape, the mind–body debate in the second half of this century. (shrink)

Cartesian mind body dualism and modern versions of this viewpoint posit a mind thermodynamically unrelated to the body but informationally interactive. The relation between information and entropy developed by Leon Brillouin demonstrates that any information about the state of a system has entropic consequences. It is therefore impossible to dissociate the mind's information from the body's entropy. Knowledge of that state of the system without an energetically significant measurement would lead to a violation of the second law of thermodynamics.

Mind-body parallelism is the view that mind and body stand in the same “order and connection,” as Spinoza put it, or that corresponding mental and physical states have corresponding causal explanations in terms of other mental and physical states. This dissertation investigates the nature and role of mind-body parallelism, as well as other forms of parallelism, in Spinoza’s philosophy of mind. In doing so, it also considers how Spinoza’s views relate to current discussions. In present-day philosophy of mind, mind-body parallelism (...) is almost never defended. It is seen as a historical dead-end with insurmountable problems. By contrast, I argue that parallelism powerfully responds to the post-Cartesian mind-body problem (which remains with us today) and that it points a way forward in current debates. The dissertation contains five independent chapters. After an introduction that situates parallelism in relation to both Spinoza’s time and to present discussions, Chapter 1 presents an argument for parallelism aimed at a present-day audience. Chapter 2 discusses Spinoza’s own arguments for parallelism. Both chapters help to clarify what parallelism is, in part by distinguishing between several versions of the view. Chapter 3 discusses what is often considered parallelism’s most problematic feature, its rejection of mind-body interaction. I argue that by distinguishing between the post-Cartesian context in which Spinoza wrote and present-day discussions, we can see that parallelism is compatible with mental causation. Chapters 4 and 5, finally, discuss specific ways in which parallelism is at work in Spinoza’s view of the mind. In Chapter 4, I argue that parallelism is at work in Spinoza’s interesting and distinctive positions on the nature of agency and motivation. In Chapter 5, I show the role of parallelism in his representationalist theory of consciousness. A guiding thread throughout the dissertation is that parallelism presents a distinctive and interesting way to combine realism, non-reductionism and naturalism in relation to those features of human self-understanding that seem difficult to fit into a naturalistic worldview. (shrink)

My primary aim in this chapter is to explain in what the traditional mind–body problem consists, what its possible solutions are, and what obstacles lie in the way of a resolution. The discussion will develop in two phases. The first phase, sections 1.2–1.4, will be concerned to get clearer about the import of our initial question as a precondition of developing an account of possible responses to it. The second phase, sections 1.5–1.6, explains how a problem arises in our (...) attempts to answer the question we have characterized, and surveys the various solutions that can be and have been offered. More specifically, sections 1.2–1.4 are concerned with how to understand the basic elements of our initial question – how we should identify the mental, on the one hand, and the physical, on the other – and with what sorts of relations between them we are concerned. Section 1.2 identifies and explains the two traditional marks of the mental, consciousness and intentionality, and discusses how they are related. Section 1.3 gives an account of how we should understand ‘physical’ in our initial question so as not to foreclose any of the traditional positions on the mind–body problem. Section 1.4 then addresses the third element in our initial question, mapping out the basic sorts of relations that may hold between mental and physical phenomena, and identifying some for special attention. Sections 1.5–1.6 are concerned with explaining the source of the difficulty in answering our initial question, and the kinds of solutions that have been offered to it. Section 1.5 explains why our initial question gives rise to a problem, and gives a precise form to the mind–body problem, which is presented as a set of four propositions, each of which, when presented independently, seems compelling, but which are jointly inconsistent. Section 1.6 classifies responses to the mind–body problem on the basis of which of the propositions in our inconsistent set they reject, and provides a brief overview of the main varieties in each category, together with some of the difficulties that arise for each. Section 1.7 is a brief conclusion about the source of our difficulties in understanding the place of mind in the natural world. (shrink)