A “Mind-Soul Problem”?

Still slowly making my way through volume 3 part 1 of Alain de Libera’s Archéologie du sujet, I’ve passed through a section in which he raises the question of a “mind-soul problem”. In the wake of Descartes’ mind/body dualism, many modern authors have spoken of a “mind-body problem”, and proposed materialist or spiritualist alternatives to the dualism of Descartes. Hardly anyone in modern times has addressed a “mind-soul problem”.

My own usage of “soul” is intended purely as a translation of what Aristotle called psyche. I usually avoid “mind”, which has a heritage going back to Augustine’s mens, but has come to be widely used both for everything in the sphere of conscious awareness and for the object studied by modern psychology. Modern philosophers may speak of a philosophy of mind, but what is mind, really? In French and German, the word for spirit takes the place of the English “mind”.

The medieval term “intellect” (a translation of Aristotle’s nous) has much more specific connotations than any of these, though it might be argued that the role Aquinas gave it relative to underwriting the soul’s immortality played an important role in the emergence of modern notions of mind or spirit as something assumed to be a relatively uniform singular thing. Mind in Augustine does seem to have a kind of simplicity also, though Augustine’s soul/body dualism was very different from Aquinas’ combination of Aristotelian hylomorphism with his own non-Aristotelian metaphysical notion of intellectual soul.

De Libera points out that numerous medieval authors discussed the contrast between intellectio (thought, concerned with universals) and cogitatio (the soul’s awareness, concerned with particulars and grounded in what was called imagination). I like to read the discourse about intellect as pointing toward what Kant would later call transcendental considerations, whereas cogitation would belong to the empirical domain.

The common translation of Descartes’ cogito as “I think” confusingly crosses this boundary. The “I” part has also been questioned by various authors, but clearly Descartes was talking about a concrete awareness informed by many particulars, although he gave it a privileged metaphysical status. Locke’s Essay Concerning Human Understanding was certainly also concerned with concrete, empirical awareness, but when he had it translated to Latin, the Latin for “intellect” was used to render “understanding”.

As de Libera says, the “mind-soul problem” is concerned with questions like whether the being that has awareness of sensation is the same as the being that thinks. I imagine that there is a kind of sharing, overlap, and community between the two, but not an identity. Many ancient cultures East and West saw distinctions in this area, where most of the Latin Scholastics and Western modernity insisted on an overarching strong unity or formal uniformity of the “intellectual soul” or mind.

And again, what is thinking?

Speaking in the common way, “I think” that thinking is something more profound than the action of an ego. It’s not at all clear to me that it is entirely “mine”; I tend to think the contrary. And I think there is a big element of receptivity in the apprehension of reality. I don’t mean that anything is just handed to us ready-made, but I think it is equally wrong to say that we make it all. What’s interesting to me is the region in between. Thinking has an active component, but it is not simply an “action”. Models for action include creation from nothing and mechanical impulse; neither of these seems to me like a good analogy for thought. Activity is much wider than action.