Dialectic of mind

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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]

The Yorùbá believe that good character (iwa pele) results from internal balance of the head (ori), the seat of reason and destiny, and the spirits (orisha), which can represent different aspects of the human experience. Central to the Ifá system is Ọrunmila, the orisha of wisdom and knowledge.[5]

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.[6][7] 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.

In 1993, Marsha Linehan centered the Hegelian dialectic as used by w:Karl Marx and w:Friedrich Engels in the context of "a shift toward dialectical approaches in almost every social and natural science during the last 150 years."

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. ^ Neimark 2018.
  6. ^ Deng 1990.
  7. ^ 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.
  • Neimark, Phillip (2018). "The real meaning of Iwa Pele". The IFA Foundation.
  • 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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