In “Cooling Down Our Brain,” Jason Peters talked about how researchers proved that self-control can be developed by specific mental exercises. He explained an experiment named “the marshmallow test” and how the result of the experiment showed that children who had self-control became more successful in their lives than those who did not have it. The author further stated that additional research showed that the human brain has “hot” and “cool” areas and everyone can train the “cool” part to control the impulses.
Ralph Waldo Emerson, on July 15, 1838, delivered his acclaimed speech, “The Divinity School Address,” to the graduating class of Harvard Divinity School. Desiring to leave a lasting impact on the students’ beliefs on what religion truly was, Emerson cunningly utilized the opportunity that arose out of addressing an easily influenced graduating class. A fervent transcendentalist who believed in the innate goodness of people, Emerson attempted to convey, in this message, what he believed the essence of true religion was: a divine worship of one’s self, a belief that is in direct opposition with what Christianity encourages: a devoted worship of Christ and a reckoning of one’s carnal self. In “The Divinity School Address”, not only did Emerson
In response to the long-standing philosophical question of immorality, many philosophers have posited the soul criterion, which asserts the soul constitutes personal identity and survives physical death. In The Myth of the Soul, Clarence Darrow rejects the existence of the soul in his case against the notion of immortality and an afterlife. His primary argument against the soul criterion is that no good explanation exists for how a soul enters a body, or when its beginning might occur. (Darrow 43) After first explicating Darrow 's view, I will present what I believe is its greatest shortcoming, an inconsistent use of the term soul, and argue that this weakness impacts the overall strength of his argument.
This essay will outline the similarities and differences between two studies, which tried to explain how authorianism is characterised and how it developes.
Swinburne proposes that religious encounters are judged through our senses and clarified through ‘religious insight
In this paper I will explain Elizabeth of Bohemia’s main argument against Cartesian dualism. I will also explain why Churchland rejects Cartesian dualism and her arguments against it and what alternatives she has in mind. At the end I will explain why I think a Cartesian mind is not plausible.
The debate of Naturalism versus Christian Views is a topic that garners a lot of attention, especially in scientific endeavors. Naturalism beliefs stem from the view that through scientific investigation you can discover how natural laws or forces operate in the world through evolution over time. On the other hand, Christians believe that God is in control of the universe and that He created humans with a body and a soul allowing a consciousness to be present during mental activities. When looking at this debate the questions that need to be asked is “What is a soul” and “Are thoughts and brain activity the same thing”?
First, in my essay about what Princess Elisabeth was asking Descartes to clarify was about the meditation. This meditation was to give an expression of how the mind and the body interact to one another.
Socrates in the dialogue Alcibiades written by Plato provides an argument as to why the self is the soul rather than the body. In this dialogue Alcibiades and Socrates get into a discussion on how to cultivate the self which they both mutually agree is the soul, and how to make the soul better by properly taking care of it. One way Socrates describes the relationship between the soul and the body is by analogy of user and instrument, the former being the entity which has the power to affect the latter. In this paper I will explain Socrates’ arguments on why the self is the soul and I will comment on what it means to cultivate it.
In the sixth meditation, Descartes postulates that there exists a fundamental difference in the natures of both mind and body which necessitates that they be considered as separate and distinct entities, rather than one stemming from the other or vice versa. This essay will endeavour to provide a critical objection to Descartes’ conception of the nature of mind and body and will then further commit to elucidating a suitably Cartesian-esque response to the same objection. (Descartes,1641)
In his philosophical thesis, of the ‘Mind-Body dualism’ Rene Descartes argues that the mind and the body are really distinct, one of the most deepest and long lasting legacies.
Brain science is hard to understand. Very hard. However, Dr. Norman Doidge describes the current understanding of brain plasticity by using relatable examples and comprehensible diction instead of arduous textbook style writing. In The Brain that Changes Itself, Doidge challenges the age-old belief that the brain's structure is concrete by providing countless experiments that prove the brain to be malleable.
Many of us have thought about life after death. What happens to us after we die? Where do we go? What happens to our body? Do we go to heaven? Do we go to hell? Does our spirit live on? Does our soul find a different person? Many questions can arise from the thought of immortality. For those who believe in life after death, those beliefs may differ greatly. William Rowe’s article Life After Death focuses on the various beliefs of immortality and the problems with those beliefs. In researching William Rowe, the author of the article I chose, I found that he was a professor of philosophy at Purdue University. Rowe converted from Christian to an atheist. I found it interesting that he chose this conversion because of the fact that
In Plato’s dialogue Phaedo, he explains the soul and comes to the conclusion that the soul is immortal. Through describing the last hours of Socrates life before his execution, he lays out three arguments in support of the idea that while the body may cease to exist the soul cannot perish. In this paper, I will explicate Socrates three arguments for the immortality of the soul and their objections. Then I will argue on the presupposition of the Law of Conservation of Mass, that the universe, entailing the soul, must be cyclical.
On the contrary to Descartes’ reflections, from the point of Dennett as physicalist, the only kind of substance is physical. In his paradigm, everything which exists is either physical or supervenes from the physical, which is a materialist view. However, this view presents even more complicated approach to defining the self, since it is not underlining the importance of soul, but instead allows only the material explanations to exist. From this point, as it was mentioned referring to body transplantation, neither the body alone nor the brain do not reflect the “self” of a human, since it generates paradoxes of responsibility and identity. However, the brain has stronger position, since it has more opportunities without body than body without brain: i.e., it can hear the music through direct influence at appropriate nerves. The point of view as the location of self, however, seems relevant occasion, especially after Dennett experiences a shift from dying body back to the brain. This could even inspire him to believe to the immateriality of the soul. Finally, the presence of “self” where the body and the brain are kept at once means that the “self” has various physical aspects. It allows the duplication both of brain and of body, which is clearly demonstrated in the continuation of the experiment, when the brain gets its copy in the form of the