By Patrick Lee
This publication treats the query of what a human individual is and the moral and political controversies of abortion, hedonism and drug-taking, euthanasia, and intercourse ethics. It defends the placement that people are either physique and soul, with a basic and morally vital distinction from different animals. It defends the normal place at the so much arguable particular ethical and political problems with the day.
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Additional info for Body-Self Dualism in Contemporary Ethics and Politics
However, the prima facie view of oneself from the inside (one’s first-person perspective of oneself) is necessarily partial. 43 In other words, one’s consciousness of oneself from the inside is susceptible – if one believes it reveals to one the whole essence of the self – to an illusory sense of oneself as a subject distinct from what is known from the outside. And so there is an inclination to think that the survival of one’s thoughts and personality, or, more correctly, of an entity with the same type of thoughts and personality as oneself, is oneself.
If so, then it seems one is not imagining or conceiving of oneself outside the body. But we will not challenge the matter here but concede #1 for the sake of argument. Cf. Gotlob Frege, “Thought,” reprinted in The Frege Reader, ed. Michael Beaney (Oxford: Blackwell Publishers, 1997). Colin McGinn articulates an objection to the modal argument for dualism that is close to the objection we have just presented, though McGinn himself speaks of consciousness P1: SBT 0521882484c01 CUNY1153/Lee 22 978 0 521 88248 4 September 14, 2007 20:33 Body–Self Dualism in Contemporary Ethics and Politics VII.
There are universal judgments and necessary ones for which the evidence is not just a perceptual link. Still, the abstract intelligible aspect must be conceived as joined to a thing or things, and the notion of a thing is dependent on our initial perceptual experience. Even when we refer to, and infer truths about, immaterial things (as, we hold, is possible), we do so by analogy with material things, and we conceive of them in the manner that is really only fitting to material things. 28 ) So, even though the act of understanding is done without a bodily organ (as we show in Chapter 2), the human mind cannot complete its act – in the sense that it cannot succeed in understanding a thing in the manner in which that thing exists – by itself alone.
Body-Self Dualism in Contemporary Ethics and Politics by Patrick Lee