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Redefining Reality - The Intellectual Implications of Modern Science

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interaction, such as your foot kicking a desk, gives rise to a<br />

mental experience, pain. Further, a mental state, such as<br />

wanting to write a certain word, gives rise to the physical<br />

appearance <strong>of</strong> the word on a page.<br />

<br />

<br />

<br />

<br />

How does this interaction between the mental and the physical<br />

take place? It is the size, shape, and mass <strong>of</strong> one object that<br />

lets it act on another. If ideas have no physical properties, how<br />

can they give rise to physical<br />

movements, such as writing?<br />

This problem <strong>of</strong> interaction<br />

seems to plague the move to<br />

include nonmaterial things in<br />

the universe.<br />

Descartes tried to solve this<br />

problem anatomically, positing<br />

<br />

spirits that carried news <strong>of</strong> the<br />

physical world to the brain and<br />

sent out the brain’s commands<br />

to the body. Of course, this<br />

view is incorrect, but the central<br />

metaphysical question remains:<br />

Is there a single sort <strong>of</strong> thing in<br />

<br />

<br />

<br />

<br />

but the idea<br />

<br />

reality, just material, or is there some other sort <strong>of</strong> entity? For<br />

Descartes, this “other sort <strong>of</strong> entity” was a soul and was particular<br />

to humans.<br />

Over time, living things were held to possess what the French<br />

philosopher Henri Bergson called an (“vital force” or<br />

“vital impulse”) or what the German thinker Arthur Schopenhauer<br />

called the will to be. Living things have a will that nonliving<br />

things do not.<br />

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