Skip to main content

Sigmund Freud and the Mind-Body Problem




 My recent reading includes PSYCHOANALYSIS AND THE MIND-BODY PROBLEM (2022), an anthology edited by Jon Mills.

This is not one of those several-conflicting-points-of-view anthologies. Mills himself and the various authors involved all seem to share the point of view, though they approach it from different directions. 

Their contention, in a few words, is that psychoanalysis -- which these authors associate almost entirely with the work of Sigmund Freud and his most devoted followers -- implies the ontological position known as "dual-aspect monism." 

Specifically, the libidinous drive at the heart of Freudianism is neither material nor mental. It is a neutral sort of stuff, developed out of the body (which has the natural-selection defined drives to survive and to reproduce) but not simply a description of the body, yet again not mental stuff in a traditional sense of the term either.    

One way to think about the Freudian notion of "the unconscious" is precisely to think of it as the "neutral" stuff with two aspects, physical and mental. It is the conscious mind, which includes everything Berkeley called an "idea" and includes the Cartesian ability to reason about one's self, that is what most philosophers on the subject call "mind" sans phrase. 

Comments

  1. Is the photo really of Freud? Something seems off about it.

    ReplyDelete
    Replies
    1. You have a good eye. The photo is from Madame Tussaud's Wax Museum.

      Delete
  2. I just don't know. If the mind-body problem IS a problem, then we are surely in trouble. In a normal context, rather than psychoanalysis one, consciousness means,roughly, awareness of one's surroundings. I am conscious of a current activity which includes what words will next appear on this tablet and possibly in these comments. Unconsciousness would render these remarks impossible. That would mean I am either asleep or, in fact, unconscious. Now, I know (I think) Freud did not mean either of those states. But, his terminology is his own. I have claimed that something like extra-conscious or supra-conscious would be more accurate. But, those are my terms, not Dr. Freud's. This was not my idea. It was John Searle's idea. Roughly.

    ReplyDelete
  3. "Supra" means "above," whereas Freud thought of the unconscious as below the conscious. But we should take that metaphorically, regardless of how Freud meant it; there are not really levels of the mind. In fact, it is misleading to use "unconscious" as a noun; there is no place where an "unconscious" exists. Rather, we have unconscious feelings, unconscious desires, and unconscious motivations. But all this means is that we are sometimes unaware of our feelings, desires, and motivations.

    ReplyDelete

Post a Comment

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a maj...

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak...

Recent Controversies Involving Nassim Taleb, Part I

I've written about Nassim Taleb on earlier occasions in this blog. I'll let you do the search yourself, dear reader, for the full background. The short answer to the question "who is Taleb?" is this: he is a 57 year old man born in Lebanon, educated in France, who has been both a hedge fund manager and a derivatives trader. He retired from active participation from the financial world sometime between 2004 and 2006, and has been a full-time writer and provocateur ever since. Taleb's writings for the general public began where one might expect -- in the field where he had made his money -- and he explained certain financial issues to a broad audiences in a very dramatic non-technical way. Since then, he has widened has fields of study, writing about just about everything, applying the intellectual tools he honed in that earlier work. As you might have gather from the above, I respect Taleb, though I have sometimes been critical of him when my own writing ab...