Very few people agree that the body and mind are usually distinct. Nevertheless, Descartes argues that the body and the mind are usually distinct. His position has been authorized by all the scientific discoveries. His discovery does remain to be a modern conceptual apparatus. Chemist and physic advances have shown that human do live in an odorless tasteless and colorless world. They have urged that the properties do come to our picture due to physiology (Cunning, 2010).
Philosophers, thus, have decided to research on the issue. They have been trying to pinpoint what exactly entails the secondary qualities. It is possible that if the secondary qualities exist in the world because of humans, then they only exist in the minds. Descartes said that the secondary qualities were supposed to be regarded as thoughts or rather sensations. He also emphasized his point by saying that outside our mind existed the real things. What Descartes meant was that white in this world refers to nothing. Rather the white referred to the sensation that human have about it (Garber, 1992).
Backing Descartes mean that one would refer to the secondary qualities as dispositions. Careful examinations have concluded that Descartes referred not only to relations between the arrangement of primary qualities and the neurophysiology, but also rather to the relationship amongst arrangement of the primary qualities among themselves. Descartes is viewed to be a physical list. He concluded that if people were to examine the nature of what exactly represented color or pain, then they would realize of how ignorant they have been. If the color and pain were sensational then the statement would make no sense. If White was a mental state, then humans would have a better understanding of nature. Humans never resemble the idea of White at all, but only when he is a property in our body. Hence, humans would wholly be ignorant of the nature of White. Human perceive colors in objects, thereby meaning that people perceive something in objects whose their nature is never known and unfamiliar. Later, it allows us to clear and vivid sensation that is thereby referred to as the sensational color (Cunning, 2010).
Ryle’s has been never in agreement with the Descartes theory about the mind and the body. He says that the fact that one can be able to reason in a practical way about it is never possible to put everything practically into reality. Practical action thus are never produced why theoretical thoughts or complex sequences. Actions are also never explained by making inferences about the mental hidden processes rather, it can be explained by evaluation of rules that govern the result of those actions. Therefore, he concluded that intelligent acts are mental processes (Garber, 1992).
He defends the mind and body identity by the act of clarifying the theory of Descartes, several claims and objections. He is a strong materialistic that refers man to be an arrangement of vast physical particles. He says that the mind is immaterial. The mind evolves from biological information that it processes in its daily activities. It happens to all organisms. Therefore, the mind is the biological material processing tool. Imaginative concentrations can also be a consequence to downward casual control over the determined body through indomitable acts and actions that are responsibly taken. Therefore, he concluded that the human body and mind are immaterial and very unpredictable (Cunning, 2010).
Cunning, D. (2010). Argument and persuasion in Descartes' Meditations. Oxford: Oxford
Garber, D. (1992). Descartes' metaphysical physics. Chicago u.a: Univ. of Chicago Press.