Dialectic of mind: Difference between revisions

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[[w:Plato|Plato]] envisioned the soul as a chariot, with [[w:logos|logistikon]] (representing intellect and reason) as the driver; the horses pulling the cart are [[w:thumos|thymoeides]] and [[w:eros|epithymetikon]], our spirit and our desires.{{sfn|Plato|2008|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhaedrus%3Asection%3D246a 246a–b]}} Plato advocated for a state of [[wiktionary:δικαιοσύνη|justice]] - balance within the soul, where each part performs its function without overriding the others. The rational part should guide the individual, with the spirited and appetitive part supporting its decisions without dominating the soul.{{sfn|Plato|1998|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D4%3Asection%3D433a 4.433a]}} [[w:Aristotle|Aristotle]] distinguished between the intellectual virtues of the mind capable of reason, and the ethical virtues of the mind capable of emotion.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1103a&fromdoc=Perseus%3Atext%3A1999.01.0054 1103a1–10]}} He defined these virtues as a "golden mean" between the states of excess and deficiency - for example, a proud person is in a mean between self-loathing and arrogant vanity.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1106a&fromdoc=Perseus%3Atext%3A1999.01.0054 1106a26–b28]}}
[[w:Plato|Plato]] envisioned the soul as a chariot, with [[w:logos|logistikon]] (representing intellect and reason) as the driver; the horses pulling the cart are [[w:thumos|thymoeides]] and [[w:eros|epithymetikon]], our spirit and our desires.{{sfn|Plato|2008|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhaedrus%3Asection%3D246a 246a–b]}} Plato advocated for a state of [[wiktionary:δικαιοσύνη|justice]] - balance within the soul, where each part performs its function without overriding the others. The rational part should guide the individual, with the spirited and appetitive part supporting its decisions without dominating the soul.{{sfn|Plato|1998|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D4%3Asection%3D433a 4.433a]}} [[w:Aristotle|Aristotle]] distinguished between the intellectual virtues of the mind capable of reason, and the ethical virtues of the mind capable of emotion.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1103a&fromdoc=Perseus%3Atext%3A1999.01.0054 1103a1–10]}} He defined these virtues as a "golden mean" between the states of excess and deficiency - for example, a proud person is in a mean between self-loathing and arrogant vanity.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1106a&fromdoc=Perseus%3Atext%3A1999.01.0054 1106a26–b28]}}


Traditional Chinese schools of martial arts, such as the famed [[w:Shaolin Monastery|Shaolin]] monks, often dealt with the study of martial arts not just as a means of self-defense or mental training, but as a system of ethics.{{sfn|Deng|1990}}{{sfn|Hsu|1998}} ''Wude'' ({{lang|zh|[[wiktionary:武|武]] [[wiktionary:德|德]]}}; "martial morality") deals with two virtues: "virtue of deed" and "virtue of mind". Virtue of deed concerns social relations; virtue of mind is meant to cultivate the inner harmony between the emotional mind ({{lang|zh|[[wiktionary:心|心]]}}; ''xin'') and the wisdom mind ({{lang|zh|[[wiktionary:慧|慧]]}}; ''hui''). The ultimate goal is reaching "no extremity" ({{lang|zh|[[wiktionary:無|無]] [[wiktionary:極|極]]}}; [[w:Wuji|wuji]]) where both wisdom and emotions are in harmony with each other.
Traditional Chinese schools of martial arts, such as the famed [[w:Shaolin Monastery|Shaolin]] monks, often dealt with the study of martial arts not just as a means of self-defense or mental training, but as a system of ethics.{{sfn|Deng|1990}}{{sfn|Hsu|1998}} ''Wude'' ({{lang|zh|[[wiktionary:武|武]] [[wiktionary:德|德]]}}; "martial morality") deals with two virtues: "virtue of deed" and "virtue of mind". Virtue of deed concerns social relations; virtue of mind is meant to cultivate the inner harmony between the emotional mind ({{lang|zh|[[wiktionary:心|心]]}}; ''xin'') and the wisdom mind ({{lang|zh|[[wiktionary:慧|慧]]}}; ''hui''). The ultimate goal is reaching "no extremity" ({{lang|zh|[[wiktionary:無|無]] [[wiktionary:極|極]]}}; [[w:wuji (philosophy)|wuji]]) where both wisdom and emotions are in harmony with each other.


This prompts the question, however: how did these philosophers justify their belief in the dual-process theory and the synthesis of minds?
This prompts the question, however: how did these philosophers justify their belief in the dual-process theory and the synthesis of minds?

Revision as of 02:47, 18 March 2024

The dual-process dialectic of mind is a framework that builds upon the principles of dual process theory, which posits the existence of two distinct systems in human cognition: the intuitive mind and the logical mind. It seems apparent that negative schemata originate from usage of the intuitive mind where logic is needed. Thus, with this view, it becomes necessary to dialectically create a synthesis or "synthetic mind" in order to locate cognitive distortions that have become schemata (using intuitive faculties) and eliminate them (using logical faculties).

History

The dialectic of mind has been independently developed by several philosophers:

Plato envisioned the soul as a chariot, with logistikon (representing intellect and reason) as the driver; the horses pulling the cart are thymoeides and epithymetikon, our spirit and our desires.[1] Plato advocated for a state of justice - balance within the soul, where each part performs its function without overriding the others. The rational part should guide the individual, with the spirited and appetitive part supporting its decisions without dominating the soul.[2] Aristotle distinguished between the intellectual virtues of the mind capable of reason, and the ethical virtues of the mind capable of emotion.[3] He defined these virtues as a "golden mean" between the states of excess and deficiency - for example, a proud person is in a mean between self-loathing and arrogant vanity.[4]

Traditional Chinese schools of martial arts, such as the famed Shaolin monks, often dealt with the study of martial arts not just as a means of self-defense or mental training, but as a system of ethics.[5][6] Wude (武 德; "martial morality") deals with two virtues: "virtue of deed" and "virtue of mind". Virtue of deed concerns social relations; virtue of mind is meant to cultivate the inner harmony between the emotional mind (心; xin) and the wisdom mind (慧; hui). The ultimate goal is reaching "no extremity" (無 極; wuji) where both wisdom and emotions are in harmony with each other.

This prompts the question, however: how did these philosophers justify their belief in the dual-process theory and the synthesis of minds?

Philosophical argument

Neuroscientific evidence

Citations

  1. ^ Plato 2008, 246a–b.
  2. ^ Plato 1998, 4.433a.
  3. ^ Aristotle 2003, 1103a1–10.
  4. ^ Aristotle 2003, 1106a26–b28.
  5. ^ Deng 1990.
  6. ^ Hsu 1998.

References

  • Aristotle (10 July 2003). The Nicomachean Ethics of Aristotle. Translated by Chase, D. P. Project Gutenberg.
  • Deng, Ming-dao (19 December 1990). Scholar Warrior: An Introduction to the Tao in Everyday Life (1st ed.). HarperOne. ISBN 0-06-250232-8.
  • Hsu, Adam (15 April 1998). The Sword Polisher's Record: The Way of Kung-Fu (1st ed.). Tuttle Publishing. ISBN 0-8048-3138-6.
  • Plato (30 October 2008). Phaedrus. Translated by Jowett, Benjamin. Project Gutenberg.
  • Plato (1 October 1998). The Republic. Translated by Jowett, Benjamin. Project Gutenberg.
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