… Cartesian dualism was by no means a desperate rearguard action against the scientific revolution; on the contrary, it was the logical outcome of the scientific revolution. Matter, on the scientific conception, is comprised of colorless, soundless, odorless, tasteless, meaningless particles in fields of force, governed by mathematical laws which describe how these particles happen to behave, but no purposes for the sake of which they behave. To be sure, we might, when doing physics, redefine certain qualitative features in terms of some quantifiable doppelgänger. Color, for example, can be redefined in terms of a surface’s reflection of light of certain wavelengths. Sound can be redefined in terms of compression waves in the air. But these redefinitions, which even a blind or deaf person can understand, do not capture the way red looks, the way an explosion sounds, and so forth. Color, sound, odor, and taste as we perceive them can—given the scientist’s essentially Cartesian conception of matter—exist only in the conscious experiences of an immaterial mind or res cogitans. Meaning can exist only in this immaterial mind’s thoughts. Purpose can exist only in its volitions.
Wednesday, August 26, 2015
The Corleones and metaphysics …
… The Claremont Institute | Recovering the American Idea | Conservative public policy think tank | Conservative Magazine. (Hat tip, Dave Lull.)
Subscribe to:
Post Comments (Atom)
Just this week I was reading a passage in Friedell's The Cultural History of Modernity that represented Cartesian though, including its dualism, as the foundation of many of the presuppositions of the scientific revolution.
ReplyDelete