Phineas Gage Dualism

In his writings, “A Contemporary Defense of Dualism,” J.P. Moreland argues the point that the mind and brain are separate from each other. It seems as a quick thought that both are the same. However, the mind deals with ideas, thoughts and hopes. The brain is made up of the neural process. Throughout the entire argument, Moreland tries to prove the theory of physicalism, which is the idea that only things that exist are composed of matter. His explanation is that the soul doesn’t exist and the brain controls everything.

In this paper, I will examine the principal merits and challenges of René Descartes’ concept of dualism and then defend my preferred alternative among the options Paul M. Churchland discusses. After briefly defining Cartesian Dualism, I will show that its principal merits are that it is consistent with common sense and that it is able to explain phenomena that appear mental in nature. Next, I will show that its principal challenges are its failure to adequately explain how the mind and the body can causally interact, and its failure to respond to the observation that brain damage impairs the mind. Finally, I will explain why Functionalism is the best alternative to Cartesian Dualism.

The mind is a complex myriad of thoughts and psychological systems that even philosophers today cannot entirely grapple. It is composed of the senses, feelings, perceptions, and a whole series of other components. However, the mind is often believed to be similar or even the same as the brain. This gives rise to the mind-brain identity theory, and whether there exists a clear distinction between the physical world and the non-material mind. In this paper, I will delineate the similarities and differences between mind and brain, describe the relevant ideas such as functionalism and materialism, and provide explanations on how these theories crystallized. Further, I will discuss the differing views of this concept from multiple philosophers’ perspectives and highlight the significance of each. Ultimately, I will defend the view that the mind-brain identity theory is false by analyzing its errors and examining the invalid assumptions it makes about consciousness.

The defense of dualism stems from two questions. First, is a human being composed of just one ultimate component or two? The second asks if the answer is two, how do these two relate to one another? This idea starts Moreland argument for dualism over physicalism. Physicalism is a worldview that states that

One of the most talked about concepts of philosophy is that of the mind-body problem. In short, the mind-body problem is the relationship between the mind and the body. Specifically, it’s the connection between our mental realm of thoughts, including beliefs, ideas, sensations, emotions, and our physical realm, the actual matter of which we are made up of the atoms, neurons. The problem comes when we put the emphasis on mind and body. Are the mind and body one physical thing, or two separate entities. Two arguments have stood amongst the rest, Interactionism and physicalism. Interactionism claims that mind and matter are two separate categories with a casual integration between the two. By contrast, physicalism draws from the idea that all aspects of the human body are under one physical being, there are no nonphysical connections that come into play. While both state a clear and arguable statement regarding mind-body problem, Interactionism gives a more plausible answer to the mind-body problem because although it may seem like we are tied as one, our minds have a subconscious that influence our thoughts, actions, ideas, and beliefs, which is completely independent from the realm of our physical matter.

Armstrong begins his paper with a question for the reader of what it means to have a mind. It is well understood that man has the ability to perceive, to think, to feel, and so on, but what does it mean to perceive, to think, and to feel? The answer, he believes, lies in science. Seeing that science is constantly and rapidly gaining ground, he asserts that “...we can give a complete account of man in purely physico-chemical terms” (295?) Pointing out the fact that this view has been accepted by various scientists throughout time, he explains it is the most reliable way to approach the mind-body problem.

“Gage did, according to Harlow, retain “full possession of his reason” after the accident, but his wife and other people close to him soon began to notice dramatic changes in his personality” (Constandi, 2006). Brain injury can often cause this type of personality change. It has been documented in many different cases. “ However, post-injury personality changes also meant that we dealt with bouts of intense anger, confusion, and unpredictable behavior” (Cromer, 2012). These types of personality can differ, however they are usually negative. This was seen in the case of Phineas Gage. Sadly his personality and temperament wasn’t the only thing that changed. Before the accident he was considered as one of the best workers on the job site (Constandi, 2006). However, after the injury, he could hardly work. (Constandi, 2006). “His contractors, who regarded him as the most efficient and capable foreman in their employ previous to his injury, considered the change in his mind so marked that they could not give him his place again. He is fitful, irreverent, indulging at times in the grossest profanity (which was not previously his custom), manifesting but little deference for his fellows, impatient of restraint of advice when it conflicts with his desires, at times pertinaciously obstinent, yet capricious and vacillating, devising many plans of future operation, which are no sooner arranged than they are abandoned in turn for others appearing more feasible. In this regard, his mind was radically changed, so decidedly that his friends and acquaintances said he was ‘no longer Gage.’” (Constandi, 2006). He sadly resorted to using his injury as an attraction to make money. He began traveling to do appearances so that people could see the injury and pay him for the “entertainment” (Constandi, 2006). He even decided to join up with the circus for a short period of time

Imagine a situation where your entire personality is changed forever by an object that pierces an area of your brain. Those who have had a frontal lobotomy, whether purposefully or not, have had their personality changed permanently. An unlucky foreman of the Rutland Railroad, Phineas Gage, was on the receiving end of a tragic occurrence that severed the frontal lobe area of his prefrontal cortex. He underwent the experience of having a railroad spike pierce him beneath his left cheek and exit through his skull, consequently injuring an important area of his brain. This occurrence changed one part of Gage’s personality completely, though he seemed almost entirely functional after his accident. The one thing that changed in Gage was his ability to imagine the future. He lived completely present in the moment. The unique accident that affected Phineas Gage can be broken down with various different philosophical approaches to answer what is called the “mind-body problem”. The mind-body problem is composed of attempting to explain things like beliefs, consciousness, emotions, etc., in organisms. Physicalism, dualism, and functionalism all have their unique explanation for the mind-body problem’s implication of Phineas Gage’s accident.

Dualism claims that the mind is a distinct nonphysical thing, a complete entity that is independent of any physical body to which it is temporarily attached.

This essay assesses property dualism, a theory of mind. It proclaims the existence of a single, physical substance (unlike Cartesian dualism), but argues that this single substance has two potential properties: physical and mental states that are not reducible.

In denying that the mind and mental properties, like qualia, are nonphysical things, mind-brain theory objects to both substance and property dualism. Therefore it is a physicalist approach to the philosophy of

In the world of philosophy, there has been an ever growing skepticism of the relationship between the human body and its mental state. The physical state of a person is tangible, meaning that they can be seen by anyone and touched. While the mental state of a person is embedded in their consciencousness, meaning that it can’t be observed by others unless willing expressed by said person. I will be using Leibniz’s law of identity to show that the metal states of an individual are distinct from a physical state. Using the notion of sameness, I can prove a valid argument that the physical and mental states are distinct. While this theory in part can be debated, some identity theorists can provide a rebuttal this claim. I will provide a response to an identity theorist rebuttal.

There are many facts that are unknown about the mind. For centuries, philosophers and scientists have tried to understand how it works. We have learned that the mind has a number of different levels of processing. Before Sigmund Freud “nearly all the previous research and theorizing of psychologists had dealt with conscious, such as perception, memory, judgment, and learning“ (Hunt185). Freud brought forth a number of theories that dealt with “the unconscious and its crucial role in human behavior”(Hunt 185). The unconscious is a storage area for information that is not being used. It is also the home of “powerful primitive drives and forbidden wishes that constantly generated pressure on the conscious mind”(Hunt

Lucretius expands on this first truth by observing that while the soul cannot have any effect without a body, the effects of physical blows suffered by the body are shared in by the soul. “You perceive the mind to suffer along with the body, and to share our feeling in the body. If the grim force of a weapon driven deep to the dividing of bones and sinews fails to hit life, yet a languor follows and a blissful fall to the ground... and sometimes a kind of hesitating desire to rise” (161). The direct effects of physical injury felt by the body on the mind, he writes, are proof that “the nature of the mind must be bodily, since it suffers by bodily weapons and blows” (161). In fact, Lucretius’ example of a mind weakened by blood loss is only the beginning of the many forms of havoc physical trauma can wreak upon the mind. Relatively recent examples include the case study of Phineas Gage, whose life survived the destruction of a portion of his brain in an accident, but whose personality assuredly did not. According to reports from the company that had employed him, Gage, once the possessor of “temperate habits” and “considerable energy of character,” was transformed by his injury into an individual described as “‘Fitful,’ ‘irreverent,’ [and] grossly profane” (Macmillan 829). In less extreme cases, cognitive functioning and personality are altered temporarily on a daily basis by the consumption of alcohol and drugs or with psychiatric

The mind-body problem is an age-old topic in philosophy that questions the relationship between the mental aspect of life, such as the field of beliefs, pains, and emotions, and the physical side of life which deals with matter, atoms, and neurons. There are four concepts that each argue their respective sides. For example, Physicalism is the belief that humans only have a physical brain along with other physical structures, whereas Idealism argues that everything is mind-based. Furthermore, Materialism argues that the whole universe is purely physical. However, the strongest case that answers the commonly asked questions such as “Does the mind exist?” and “Is the mind your brain?” is Dualism.