Hello, dear friends, esteemed colleagues, after a much too drifting hiatus, we have at last broken free of sloth to return and make good our obligation. Where is it that we were? It was no manner of sloth, that we may aßure you. We have been working on the construction of some other projects, a few being blog sites. But that is now of nay concern. We are back. As a little apology for our protracted absence, here is a little article that we managed to dig up from our archives.
Though our Number Small; our Thought Stays Great
The Philosopher's Interior Editor Staff.
ON THE MIND-BODY DILEMMA
It has been asked for a response from this writer about a proper resolution to the so-called 'Mind-Body problem'. The dualists, acting in a capacity quite like to-day's religious zealots, would have the world believe that the mental and the material are two separate, co-existing entities. This writer is here to discredit the above supposition, for it is nothing of the truth.
There are three immediate examples ready at hand to disprove the tenets of dualism. Suicide, anti[-]natalism, and brain integrity are phenomena that should behave contrary to how they actually do if the mind and body truly were different entities.
I. Suicide provides a blow both to dualism and its related cousin, free will. If the mind does indeed exist on its own, then the will to do as one might wish must be the predominant triumphant force. In the real, material world, however, that is not the case. Suicide is one of those activities which elicits social dißonance, and through such becomes a moral orbital bombardment from every estate: first, second, third, and fourth! The only thing which unites 'Pope and Czar, Metternich and Guizot, French radicals and German police spies' is the disdain towards attempting to end oneself. It is ironic that the third an fourth estates, those rebellious merchants and free-thinking preßmen whom proclaim to defend lofty concepts as 'Freedom and Democracy (TM)' would seek a state reprimand against this single act (out of every poßible act). The dualists of said estates would seem to merely desire their consummation as the new first and second estate, replete with their respective powers. With one hand they wish to paß noble editcts, and with the other godly canon, onto the bereaved shoulders of the populace, those who will never receive their liberty from the chains of the rulers, whichever estate has at that moment committed the usurpation of liberty from them. The contradiction is exquisite and interesting! The mind is unaffected by worldly proceßes, though suicide must yet be punished by execution. If the will, or 'the mind', is truly an [a]ethereal plane, liberated from the commands of the material, then why does a single act, that harms no one outside of oneself, conjure such a damning judgement? Why is the discußion of the merits of suicide, or the individual's right to suicide, met with condemnation from every corner? Unleß there was a biological, that is material, causation for the inability to accept death, then there should be no problem whatsoever. It is reasonable to consider that an [a]ethereal existence, or being, would not poßeß much of an or any opinion on the physical mechanism of death. In fact, one might suspect that the [a]ethereal portion of a person would relish the freedom begotten from no longer being constrained to a matter sack, tied in the material world.
II. For all of the above, suicide is still not as persecuted as the heinous non-act of anti[-]natalism. If the mind remains after the death of the physical body, then certainly abstention from procreation should be a perfectly reasonable choice. Here again the dualists make exception to the outcome of their own creed (almost as if their minds were caught in the material world of biology, but let us not digreß). Anti[-]natalism, they contend, is even more dangerous than suicide, and has to be punished much more severely than the former. The spokesmen of the anti[-]christ must by law be burned and their followers persecuted, lambasted, de[-]humanised in every way at dualist disposal. It could very well be objected that these are crimes not dualism but of biology, however, considering that the anti[-]thesis to dualism is legitimated by these follies, the argument, though perhaps correct, does not addreß the real point of materialism's vindication. If dualism is incapable of residing within the physical world of biological tendencies, then it is most certainly false.
III. The simplest challenge to dualism is a thing of modern scientific enquiry. If the mind is as the dualists say a transcendental entity, then surely the variable physical state of the brain to which it belongs should have no impact, not so much as a speck of influence upon it. The evidence annuls this proposition, for it is now known that any sort of non-fatal brain trauma may alter what the mind thinks and how it functions, and thereby behaves.
Dualism has not aged well. With the fall of religion and the rapid advancement of science due to the Enlightenment, the dualists have sought to hold out in the modern [a]era by exploiting biology, so that their third and fourth estate could subsume the first two and attain state power. But in so taking this path, they have inadvertently split open the cracks of how things really are, contrasted to their decaying theory. So long as the dualists hold onto the state machinery they shall instate their doctrine with the force of law into society. They have even begun to make peace with the rotten clergy, intent on forming a coalition to crush the realism, the materialism emanating naturally from the good people. They believe that this is the End of History; but it is this vile arrogance with which they shall find themselves hanged.
Addendum [Not ours, the original work's]
The question of the sexes has nearly been forgotten. The mind-body problem informs some of the ultra forms of gender-liberalism. This 'bourgeois decadence' to borrow a term from the GDR [Deutsche Demokratische Republik], has weaponised dualism from without. While the dualists in the state paß decrees aimed at dißolving anti[-]natalism and materialism, the radical feminists on the outside utilise dualism on a societal basis to clean up the adherents of anti[-]natalism and materialism. The feminists reject biological materialism ['BM=Dial Mat' written in margin, likely 'dialectical materialism'], ascribing to utopian liberal idealisms such as the fable of the Master Sex. Dualism has crafted the implements of bourgeois hegemony, erecting metaphysically (intellectually, of the [a]ethereal mind) superior 'master races' and 'master sexes' to distract from the struggle of the claßes. The proletariat, peasantry, and the red intelligentsia will not buy into silly myths; they are scientific, materialist, atheistic; real. [Last sentence croßed out:] The risen people are corporeal, and that is what scares the liberal dualists.
Comentários