心身多元論と自我の問題
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概要
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It seems that recent arguments about the mind-body problem in the area of the philosophy of the mind have tended to support the so-called monistic theories, which divide mainly into three types: identity theory, epiphenomenalism, and double-aspect theory. However, in this paper I want to defend the dualistic view of Karl R. Popper's theory and his philosophy of the Self. I think his view should be esteemed highly for several points of his arguments. The first point concerns Popper's common-sense realism in thinking about the self. He asserts that, in general, all science and all philosophy are commonsense knowledge writ large, or enlightened commonsense. Therefore, his theory of the self is also based upon common sense-that is, on the common-sense assumption of the reality of the self. Although he indeed rejects common-sense epistemology, he does accept common-sense metaphysics and asserts the existence of the independent self. That is why he acknowledges the truth of Cartesian dualism. Second, Popper's view of the mind-body problem is interactional, an idea which has been attacked because it is difficult to resolve the question of how "mind" interacts with "matter." However, his well-known theory of "World 3," which is similar to the Hegelian theory of the "Objective Mind," has opened up the way to a pluralistic resolution of this problem. The third point is related to Popper's epistemology. He calls his theory of knowledge 'evolutionalistic' because he introduces a biological viewpoint into the theory. Therefore, he never detaches himself from some kind of materialism, though he certainly attacks the standpoint of physicalistic materialism. Indeed, he accepts the concept of 'emergence,' asserting that the human mind and self-consciousness have both emerged as consequences of biological evolution and have both attained an important and independent status. Last, but not least, Popper stresses the activity of the self. Indeed, he acknowledges the existence of an active consciousness among higher mammals. However, he emphasizes the importance of the activity of the human mind, calling only this activity 'genuine.' That is why he assumes that the human mind, or the self, works as a 'pilot' or 'programmer' in the dynamic process of human life.
- 東京女子大学の論文
- 2000-03-10