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  • Open Daily: 10am - 10pm
    Alley-side Pickup: 10am - 7pm

    3038 Hennepin Ave Minneapolis, MN
    612-822-4611

Open Daily: 10am - 10pm | Alley-side Pickup: 10am - 7pm
3038 Hennepin Ave Minneapolis, MN
612-822-4611
Mind and Motion and Monism

Mind and Motion and Monism

Romanes, George John

Paperback

Philosophy

Currently unavailable to order

ISBN13: 9798182724302
Publisher: Mariebooks
Pages: 90
Weight: 0.29
Height: 0.19 Width: 6.00 Depth: 9.00
Language: English

M ind and Motion and Monism by George John Romanes is a philosophical work written in the late 19th century. The text explores the intricate relationship between the mind, motion, and the concept of monism, engaging with various philosophical perspectives including spiritualism and materialism. Through a scientific lens, Romanes examines the physiological basis of mental processes and posits a monistic view that seeks to reconcile the mind-body dualism prevalent in philosophical discourse. The opening of this work introduces the author's contemplation of historical ideas in psychology and introduces key themes that will be developed throughout the text. Romanes discusses Thomas Hobbes' early contributions to psychological thought, particularly regarding the relationship between motion and perception. He further elaborates on the mechanisms of the nervous system and how they relate to mind and consciousness. The foundational argument is presented that knowledge is fundamentally linked to motion, establishing a groundwork for his more extensive discussions on monism that follow later in the work. This sets the stage for a deep exploration of the interplay between mind and matter, challenging materialism through a nuanced understanding of consciousness.I n proceeding to consider the opposite theories of Spiritualism and Materialism, it is before all else desirable to be perfectly clear upon the point of theory whereby they are essentially distinguished. This point is that which is raised by the question whether mind is the cause or the effect of motion. Both theories are dualistic, and therefore agree in holding that there is causation as between mind and motion: they differ only in their teaching as to the direction in which the causation proceeds. Of course, out of this fundamental difference there arise many secondary differences. The most important of these secondary differences has reference to the nature of the eternal or self-existing substance. Both theories agree that there is such a substance; but on the question whether this substance be mental or material, the two theories give contradictory answers, and logically so. For, if mind as we directly know it (namely, in ourselves) is taken to be a cause of motion, within our experience mind is accredited with priority; and hence the inference that elsewhere, or universally, mind is prior to motion. Furthermore, as motion cannot take place without something which moves, this something is likewise supposed to have been the result of mind: hence the doctrine of the

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