Philosophy of the mind is a field of study which is essential in understanding the connection between the soul and the body and the role sense perceptions and thought have in defining the existence of beings. In pointing out the significance of the philosophy of the mind in the theories of Descartes, Aristotle, and Buddha; I aim to show the importance of the mind as an element in the definitions and analyses of the theories of the three philosophers. The theories, although having differences in explaining the nature of what a person is made of, also have similarities such as thinking about the intellect, body, and soul as elements to be considered for existence. The mind, soul, and body all form the basis on which the philosophy of the mind is studied under the different theories.
“It is not possible for us to doubt that we exist while we are in doubt, and this is the first thing we come to know when we philosophize in an orderly way… In this way, we discover the distinction between the soul and body or between a thinking thing and a corporeal thing” (Principles of Philosophy, Part 1 Chp.7-8)
These lines, belonging to Rene Descartes, states that we cannot doubt our existence while we are in the process of questioning. So doubt, according to Descartes, is a proof of existence, because when we doubt our mind thinks. Descartes claims that we can always doubt the body, the physical but we cannot doubt the mind, or in other words the thinking. In this sense, Descartes sees that the body and the mind and the soul are different and separate. The critical thinking in this theory asks the question: how can thought exist without the mind, which is a part of the body? If we do not have a body, we would not have a brain, so the location in which the philosophy of mind takes place would also not exist.
Descartes’s metaphysical theory is significant for many reasons; first, it helps us understand Aristotle’s theory of substances and modes in the sense that it gives a more clear definition of what substances or matters and modes or affections are. Second, it creates a framework of Dualism where we can critically and constructively think. This helps us to identify a starting point for his philosophy of the mind. And Finally, Descartes uses Aristotle’s theory and builds on to it and transforms it into a simpler structure in which each element has its location and function. While Descartes believe that the mind and soul are two separate things and are independent of one another, Aristotle believes that the mind and soul make up complex composite substances.
“Observation of the sense-organs and their employment reveals a distinction between the impassability of the sensitive faculty and that of the faculty of thought. After a strong stimulation of a sense we can exercise it than before, as e.g. in the case of a loud sound we cannot hear easily immediately after, or in the case of a bright colour or powerful odour we cannot see or smell, but in the case of thought thinking about an object that is highly thinkable render it more or less able afterwards to think of objects that are less thinkable: the reason is that while the faculty of sensation is dependent upon the body, though is separable from it.” (On the Soul, Book III Section 4, and 429a29-429b5)
In this chapter, Aristotle discusses the intellect and the mind. His premise about thought and body can be summarised as follows: The difference of remembering what we know based on sense perceptions and what we know based on our own opinion is the line that separates the intellect from the body. Aristotle holds the idea that that which we know through our sense is dependent on the body; because the seeing sensation cannot be done without the eyes and the hearing sensation cannot be done without the ears, etc., whereas thought is entirely independent of our body and can exist even if the body does not exist.
Although this theory contradicts with Aristotle’s theory of complex composite substances made up of both matter and form, is also significant in understanding the framework of Aristotle’s philosophy of the mind. According to this framework, the philosophy of the mind is an independent reality that can exist on its own and can be productive in the sense that a person can have many thought one after the other; whereas our experiences that come from our senses is only one. For example, a person who hears a loud noise will always remember the loud noise that he heard before when he hears it another time; however, a person who thinks about the object and takes out an intellect of the object will think about new thoughts and add on to the old ideas every time he remembers the object. In this way, Aristotle tries to put forth the power of the mind and the intellect; we may also think that, unlike Plato who believed in the Ultimate Form, Aristotle believes in the Ultimate Mind.
“Therefore, Monks, whatever is material form: past, future, or present; internal or external; gross or subtle; low or excellent; far or near; all material form should be seen as it really is by right wisdom, thus: ‘This is not mine, this I am not, this is not my Self.’ Seeing in this way, monks, the learned disciple turns away from material form. Turning away he becomes dispassionate; Through dispassion, his mind is freed; in freedom, there is knowledge: ‘It’s freed.’ He understands, ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this being.” (Theravada Philosophy of Mind and the Person, pg.269)
The above quote from Buddha’s roughly translated work gives a summary of Buddha’s theory on the body and the mind and how they exist together. To paraphrase, Buddha talks about how to gain knowledge; seeing any material form will cause a person to engage with the self and thus lose the freedom of the mind. However, if one does not mentally cling to the material forms, he will fall into a world of asking about the self and the search of the identity. Where he would become stressed and eventually his mind will be free- i.e., a real conceptual self cannot be found when the mind has clarity. This freedom will bring knowledge. After gaining this knowledge, the person would have gained the description of the beyond so there would be no rebirth.
It is possible that Buddha’s idea of the material form is an inspiration from his theory of everything being a process that is dependent on other processes. Each process is a circulation, i.e., each process begins and ends and is reborn. The mind, before it can overcome the material form can get out of the circle and reach the beyond description. However, if the mind still thinks of the material form, then in time it will end and will be reborn. According to the doctrine of Buddha, the conceptual self is only a mental structure and has an impermanent characteristic that is catalyzed by form, sensation, perception, thought, and consciousness.
Buddha’s theory is significant in understanding the philosophy of the mind in Buddhism. In the process of the five aggregates that make up a person the intellect and the body function together. Thus there are no substances or modes that make up a person; there are only processes that are continuous within themselves and are dependent on one another. The self-concept exists just in the intellect and is supported by various elements. In this sense, the mind is an essential element in the existence of beings. If the intellect disappeared, the person would have reached a state of being in total knowledge and existing in the far beyond. The philosopher’s way of thinking differs in the idea of whether the body and soul are divisible or not; Descartes’s Dualism is about the separation of the body and the soul. Descartes places thought at the center of existence when he claims that the only thing that cannot be doubted is the fact that he is thinking while doubting. Aristotle’s theory of substances is made up of complex composite structures that include the soul and the body existing together. This existence does not prove that a substance exists, the only thing that proves existence is the thought that these substances produce. Finally, Buddha’s theory of everything being processes fundamentally rejects all substances and matters and says that beings are realities that are dependent on processes. The only thing that identifies processes is the thought the existence is entirely a product of the intellect. In conclusion, the different theories of the three philosophers point out a critical element of the philosophy of the mind: that the mind is an essential element of understanding the relationship of body, soul, and intellect. We can also say that the mind is a necessary element of existence.