The Soul
Introduction
For sometime now many academicians and thinkers have
perceived the tripartite perception of the human soul a school of thought whose
body of evidence and supportive arguments is both unconvincing and
inconclusive. Nevertheless, the
existence or absence of a human soul is a topic that has been debated on
severally by scholars, more so in the philosophical arenas. The soul, referred
to as psuche in Greek, has attracted
the interest of many academicians with each coming up with their own
theoretical models and ideologies to try and disambiguate it. The contemporary
descriptions and meanings associated with the concept of the soul have
undergone certain transformations from those that existed in ancient
philosophy. The ancient Greeks perceived the soul as that which left the human
body at death through their legs and went into an underworld; in the underworld
the, soul, which is but a shadow of the human would lead amore comfortable and
admirable life.
Plato’s philosophy of human
nature-Application to case of lit Commander Data
As depicted by Plato (70-80) the issues about what
happened after a person’s death and whether or not there existed an afterlife
were clouded with a lot of ambiguity in the early centuries. Despite the fact
that Socrates believes in the existence of the soul and its survival long after
the human body is dead, Plato (70a) clearly illustrates Cebes asserting that a
majority of the people in Greece at the time did not believe in the existence
of the soul; as a matter of fact, many believed that the soul died with the
body. In Plato (70a, 77b and 80d) the soul is described as a tangible or
material component that is both destructible and dissolvable. In Plato (70b and
76c) the soul is depicted as being immortal and able to function logically and
portray possession of wisdom and knowledge long after it has departed from the
dead body.
Plato
(78b-80b) in its descriptions of the soul brings up the two different
components that are found in life; the tangible and physically destructible
components which are made up of various segments as well as the intangible ones
that can only be perceived in thought. These cannot be touched or exposed to a
process of destruction due to their intangible nature. According to Plato,
therefore, while the body is tangible and destructible, the soul is intangible
and cannot be destroyed. Plato (79b and79c) there are also certain similarities
between the soul and other divine forms; they are both invisible and they both
play a leadership or governance role. While the divine forms in ancient Greece
were believed to be in charge of the universe, Plato was convinced that the
soul governs the body.
Lietenant Data, in the movie Star Trek, despite his being built in a manner to imply that he
should be a clone of the humans, does not depict many of the characteristics
that are expected of the body and soul sections of the humans as described by
Plato (78b-80b). As a matter of fact, lieutenant data is unaffected by the
illnesses that affect normal human beings; in addition to this, he cannot even
dream. This implies that his is not really a body, as a human is.
The soul described by Plato is therefore an
intelligent and wise being that is able to function with rationality. In Plato
(94b) it is even implied that the levels of intelligence and cognitive prowess
vary from one soul to the other. A soul guides the body in its longings,
conduct as well as the making of effectual decisions; it also gives animation
and life to the body. Despite the several plausible presuppositions, this
theory by Plato fails to describe satisfactorily the relationship or
distinction between the soul and the mind. Plato’s tripartite soul is believed
to be spirited, appetitive and logical.
Descartes
Rene Descartes described the concept of mankind as
well as other organisms created by divine principles; these creatures were
perceived as possessing both a body and soul. In his descriptions of the body,
Descartes (2008: 107-115) depicts it as earthen machines intended to act like
humans do. The activities of human beings are thus painted as being the result
of an interrelationship between the human spirit and body. In his descriptions
of the body as a mechanical form, the pineal gland is allowed invaluable
importance especially in a human being’s capacity of imagination,
consciousness, locomotion and recollection. His perceptions of this gland have
however been proved erroneous by existence scientific and anatomical evidence.
The assertion that the pinneus gland is located at the ventricle’s centre has
already been ascertained as erroneous.
Decartes (107) denies any possible ties between the
body and mind. While the body is comprehended through its mechanical
functioning as well as its form, locomotion and extension, the mind is
perceived as being an independent component with the capacity to engage in the
rational activities of thought and self resolve. Decartes (112) admits
confusion in regards to whether the mind and body are indeed distinct. In the
elucidation of the body and soul, Decartes (351) asserts that the body on its
own has no power of locomotion and that it is the soul that acts as the wind
which propels the mechanic form; nevertheless, Decartes later on states that
nutrition, feeling and locomotion are features of the body while the cognitive
functions are the soul’s domain. Rather than be a body Decartes (353) describes
himself as a thinking being; he perceives the soul as being very ambiguous and
prefers describing the mind instead. He concludes by asserting that all that
which can not rationally and with evidence be attributed to the human body
should be attributed to the soul and vice versa; since there is no proof of the
body being involved in logical reflections, though is therefore under the
domain of the soul. Moreover, Decartes (355) perceives the soul as being joined
to the body. While the body can be divided into parts, the soul is indivisible;
despite the fact that the soul is related to the body and it functions via it
Decartes (351-356) asserts that there are some body parts in which the soul is
more active than others, with the most instrumental being the innermost part of
the human brain. Due to the fact that he does not have a brain like humans do, Lieutenant
Data cognitive functions are stored in a chip. It is here that his recall and
knowledge is stored (In the movie Star
Trek).
Turing
Allan Turing who lived from 1912-1954 was an
individual who contributed a lot to the comparison between computer machinery
and intelligence. This study was very interrelated to the debate about the
body, mind and soul. It is in the within the first half of the twentieth
century that Turing discovered the ability of electronic components to increase
the capacity of storage as well as the rapidity of rational functions needed
for mathematical purposes. The mannerisms of Turing and his computer technology
were then related to the brain and its functions; Turing was persuaded beyond
doubt that his computers could be enhanced in such a manner that they could
perform all the operations performed by the human brain. In such manner Turing
was skeptical, even mocking the concept of the soul; by insisting that computer
machines could be structured to perform logical and intelligence functions
similar to those of the human brain, he was bent on the mechanization of the
human self will.
In the movie Star
Trek, Lieutenant Commander Data is portrayed as having very impressive
computational skills. Bearing in mind that Data is just but a creation of
Doctor Noonien Soong, the assertion by Turing about creating machines that have
the ability to perform the operations of the brain as well as depict as much
intelligence as possible is given much credence.
Murphy
Nancy Murphy is a philosopher who is very much
interested in the comparison between philosophical and Christian doctrines.
Murphy (2) asserts that the humans can either be analyzed using the physicalism
or dualism schools of thought; physicalism implies that they are made up of
only one part, which is the body She continues to assert that the major
difference between the soul and the mind is the fact that, in recent days, the
soul has been attached with a lot of spiritual connotations. The third
perspective is trichotomism which is derived from the Biblical assertion that
humans are made up of a spirit, soul and body.
The analysis of Lieutenant Data using the
trichotomism theory allows one to understand the reason why Data experiences grave
difficulties in his attempts to comprehend the mannerisms and conduct of human
beings. Despite the fact that he was built and given a body, the body is
mechanically programmed. This means that, especially in the early years of his
existence, he is devoid of any sentiments and feelings. The peculiarity of
human beings in manner, speech and thought patterns is also difficult for him
to grasp since he lacks a spirit and soul; he operates on electronic data fed
to him.
Me, Do I have a soul, Application
to Commander
I believe that I do have a soul. In my perspective I
incline greatly towards the school of thought of trichotomism which presupposes
that the human person is composed of the soul, spirit and body. In such a line
of thought, the soul is similar to the mind as described by ancient and present
philosophers. The body is then mechanical as described by Descartes (351);
nevertheless, the power or force that drives this machine called the body is
the spirit. During death, the body decomposes and as a result of the spirit
being imperishable, it departs from the body. One might then ask what I believe
to be the role of the soul; the soul is the cognitive capacity of the spirit.
This means that the spirit and soul are intermeshed and one does not exist
without the other.
Work
Cited
Eliezer
J. Sternberg: ‘Are you a machine? The Brain, The Mind, And What It Means To Be
Human’ Humanity Books (2007)
Plato:
‘Phaedo’ Translated by Benjamin Jewott Forgotten Books, (2008) Pages (70a, 77b
and
80d) (79b and79c)
Rene
Decartes: ‘Meditations on First Philosophy: With Selections from the Objections
and
Replies’ Translated by Michael Moriarty Oxford
University Press (2008) Pages (107-115) (351-356)
The Measure of a Man (Star Trek: The Next Generation) 35th
Episode
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