On 5/16/2019 3:00 AM, Bruno Marchal wrote:

On 13 May 2019, at 20:48, Philip Thrift <[email protected] <mailto:[email protected]>> wrote:



On Monday, May 13, 2019 at 1:23:22 PM UTC-5, Bruno Marchal wrote:


    On 11 May 2019, at 08:13, Philip Thrift <[email protected]
    <javascript:>> wrote:



    https://aeon.co/ideas/how-the-dualism-of-descartes-ruined-our-mental-health
    
<https://www.google.com/url?q=https%3A%2F%2Faeon.co%2Fideas%2Fhow-the-dualism-of-descartes-ruined-our-mental-health&sa=D&sntz=1&usg=AFQjCNHE2JiWV3LHmz8TKy5ZflJKDY5x1Q>
    ...
    Nature was thereby drained of her inner life, rendered a deaf
    and blind apparatus of indifferent and value-free law, and
    humankind was faced with a world of inanimate, meaningless
    matter, upon which it projected its psyche – its aliveness,
    meaning and purpose – only in fantasy.
    ...
    The bifurcation of mind and nature was at the root of
    immeasurable secular progress –  medical and technological
    advance, the rise of individual rights and social justice, to
    name just a few. It also protected us all from being bound up in
    the inherent uncertainty and flux of nature. It gave us a
    certain omnipotence – just as it gave science empirical control
    over nature – and most of us readily accept, and willingly
    spend, the inheritance bequeathed by it, and rightly so.

    In the face of an indifferent and unresponsive world that
    neglects to render our experience meaningful outside of our own
    minds  –  for nature-as-mechanism is powerless to do this  –


    Yes, nature does not even exist as mechanism, so the notion of
    “nature-as-mechanism” is globally non sensical, yet locally, it
    works for person supported by highly probable computations, but
    nature becomes a projection, like in a dream.




     our minds have been left fixated on empty representations of a
    world that was once its source and being.

    That is due to the reductionist conception of machine and number.
    Today, we can defeat it, mathematically.




    All we have, if we are lucky to have them, are therapists and
    parents who try to take on what is, in reality, and given the
    magnitude of the loss, an impossible task.

    The loss is due to the separation of theology from science, and
    the impeaching of the fundamental questioning for a long period.
    That has led to the separation of human sciences and exact
    science, making them both into pseudo-metaphysics and
    pseudo-religion. Then we see only the “superficial” technologies,
    without understanding of what they implies. To separate science
    and theologies is a con artist trick to steal your money, and in
    passing, your soul.

    When “equated” with the machine, the negative pessimist will say,
    “oh damned I am only a machine”, but the positive optimistic will
    say, “nice, so machine can be as nice as I am”.

    The interesting thing is only that this can be tested. Mechanism
    has observable consequences.

    Bruno





    ...

    "How did we ever get the notion of the mind as something
    distinct from the body? Why did this bad idea enter our culture?”
    -- Richard Rorty
    https://news.stanford.edu/news/2005/april13/rorty-041305.html
    <https://news.stanford.edu/news/2005/april13/rorty-041305.html>






The problem (aligning with the above article by psychotherapist James Barnes [ https://www.linkedin.com/in/james-barnes-msc-ma-90766b159/ ]) is that there is no (A) mind *and* the body (or matter), there are (B) experiences *of* the body (matter).

But that is still a local description. In the “big picture”, the notion of “matter” (primitive matter, ontological matter, needed-to-be-assumed matter) makes no sense (assuming mechanism).

Yes, we can criticise the terming “mind & body”, which is dualistic.

But to say that there are experience of the body, is as much criticisable. How could a body have experience?

By processing information.

Only a mind, a person, can have experiences. And matter is one of those experience.

That's looking at it backwards.  It's assuming that a person is something separable from the experiences; an error foisted on us by the grammar of Indo-european language.  In the Navajo language one would just say "There is experiencing" without implicitly postulating a subject.  Sure, matter is an inference from experience.  Physics is an empirical science.  Empirical observation is that only bodies report and behave as if they are having experiences and only if their brains have a certain level of electrochemical activity.






Speaking in the terminology of (A) has harmed mental health.

Any inadequate belief is the source of some suffering, soon or late.



(Now one can be an experience-monist psychotherapist - everything is experience - but then the therapist has to explain to the patient why they need a particular drug prescription.)

Yes, but the patient does not need the detailed explanation. A medication and a brain does not need to have a material ontology

Metaphysicians have theories which have ontologies.  A brain might instantiate a metaphysician, but a medication can't.

Brent

for the medication doing its work. Like a chef does not need to know the biology and fundamental physics to prepare a Pizza.

Bruno




@philipthrift

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