Descartes Body And Mind Quotes & Sayings

Perhaps people need to understand some history here. Rene Descartes, in the late 16th, early 17th century, postulated that body, mind, physicality and spirituality belonged to different realms of reality that didn't interact. On a positive side, it got the Inquisition off the backs of the intellectuals and they quit burning them at the stake for disagreeing with the Church. — Edgar Mitchell

Descartes, for instance, in order to preserve the idea of free will, asserted that the human mind was something different from the physical world and did not follow its laws. In his view a person consists of two ingredients, a body and a soul. Bodies are nothing but ordinary machines, but the soul is not subject to scientific law. — Stephen Hawking

Thence concluded that I was a substance whose whole essence or nature consists only in thinking, and which, that it may exist, has need of no place, nor is dependent on any material thing; so that " I," that is to say, the mind by which I am what I am, is wholly distinct from the body, and is even more easily known than the latter, and is such, that although the latter were not, it would still continue to be all that it is. — Rene Descartes

Our desire to segregate the mind's cogitations from the body's exertions reflects the grip that Cartesian dualism still holds on us. When we think about thinking, we're quick to locate our mind, and hence our self, in the gray matter inside our skull and to see the rest of the body as a mechanical life-support system that keeps the neural circuits charged. More than a fancy of philosophers like Descartes and his predecessor Plato, this dualistic view of mind and body as operating in isolation from each other appears to be a side effect of consciousness itself. Even though the bulk of the mind's work goes on behind the scenes, in the shadows of the unconscious, we're aware only of the small but brightly lit window that the conscious mind opens for us. And our conscious mind tells us, insistently, that it's separate from the body. — Nicholas Carr

By exerting its will, Descartes declared, the immaterial human mind could cause the material human machine to move. This bears repeating, for it is an idea that, more than any other, has thrown a stumbling block across the path of philosophers who have attempted to argue that the mind is immaterial: for how could something immaterial act efficaciously on something as fully tangible as a body? Immaterial mental substance is so ontologically different-that is, such a different sort of thing-from the body it affects that getting the twain to meet has been exceedingly difficult. To be sure, Descartes tried. He argued that the mental substance of the mind interacts with the matter of the brain through the pineal gland, the organ he believed was moved directly by the human soul. The interaction allowed the material brain to be physically directed by the immaterial mind through what Descartes called "animal spirits"-basically a kind of hydraulic fluid. — Jeffrey M. Schwartz

By now you may have concluded that the conversation was neither
about Descartes nor about philosophy, although it certainly was
about mind, brain, and body. My friend suggested it should take
place under the Sign of Descartes, since there was no way of approaching
such themes without evoking the emblematic figure who
shaped the most commonly held account of their relationship. At
this point I realized that, in a curious way, the book would be about
Descartes' Error. You will, of course, want to know what the Error
was, but for the moment I am sworn to secrecy. I promise, though,
that it will be revealed. — Antonio R. Damasio

Modern science hasn't managed to come up with answers to any of the most basic questions. How did life first appear on earth? How does evolution work? Is it a series of random events, or does it have a set teleological direction? There are all kinds of theories, but we haven't been able to prove one of them. The structure of the atom is not a miniature of the solar system, it's something much more difficult to grasp, full of what you might call latent power. And when we try to observe the subatomic world, we find that the mind of the observer comes into play in subtle ways. The mind, my friend! The very same mind which, ever since Descartes, proponents of the mechanistic view of the universe considered subordinate to the body-machine. And now we find that the mind influences observed results. So I give up. Nothing surprises me. I'm prepared to accept anything that happens in this world. I actually kind of envy people who can still believe in the omnipotence of modern science. — Koji Suzuki

In formulating any philosophy the first consideration must always be: What can we know? That is, what can we be sure we know, or sure that we know we knew it, if indeed it is at all knowable. Or have we simply forgotten it and are too embarrassed to say anything? Descartes hinted at the problem when he wrote, 'My mind can never know my body, although it has become quite friendly with my legs. — Woody Allen

The principal effect of the passions is that they incite and persuade the mind to will the events for which they prepared the body. — Rene Descartes

It is not customary to refer to organisms when we talk about brain
and mind. It has been so obvious that mind arises from the activity
of neurons that only neurons are discussed as if their operation
could be independent from that of the rest of the organism. But as I
investigated disorders of memory, language, and reason in numerous
human beings with brain damage, the idea that mental activity, from
its simplest aspects to its most sublime, requires both brain and body
proper became especially compelling. — Antonio R. Damasio

My laps-meter, the first caliper of the soul and the first hope of bridging the dread chasm that has rent the soul of Western man ever since the famous philosopher Descartes ripped body loose from mind and turned the very soul into a ghost that haunts its own house. — Walker Percy

If dualism is true, then life after death is not only possible, but plausible. That's because our immaterial minds are distinct from our material bodies, and the mortal fate of our bodies in no way implies the death of our minds. Even more than this, the death of the body becomes a kind of emancipation for the mind, because during life our minds are inextricably bound to our bodies. Think of a vapor or gas that is sealed inside a bottle. Smash the bottle and you haven't smashed the vapor; you have released it. The fate of the vapor is not tied to the fate of the bottle as long as vapors and bottles are different kinds of stuff. Both Plato and Descartes advanced arguments along these lines for the immortality of the soul, — Anonymous