A SYNTHESIS OF SOME OF THE PHILOSOPHICAL CONCEPTIONS OF MIND BY STEPHEN KIHONGE WAWERU «'* ^ „«i»v „ A**- A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF THE DEGREE OF MASTER OF ARTS IN THE UNIVERSITY OF NAIROBI NOVEMBER 1999 DECLARATION This thesis is my original work and has not been presented for a degree award in any other University: 5 'V r/j99$) DATE This thesis has been submitted for examination with our approval as University supervisors: z h i l l l DR. H. E. EMBEYWA DATE / /f 7 ^ DATE ABSTRACT This thesis is basically concerned with synthesis of some of the philosophical conceptions of mind. The history of the use and the description of the term ‘mind' reveal a multiplicity of views. First, a metaphysical relativity with which mind is treated, either as a substance, process or act and potency; the two opposing theories of mind, the monism vis-a-vis dualism and the multiple theories- the identity, idealist and materialist views that address the subject. Secondly, the eight- (8) main conceptions of mind as provided by Reber: ■ Mind as a totality of hypothesized mental processes and acts that may serve as explanatory devices for psychological data. • Mind as a totality of the conscious and unconscious mental experiences of an individual organism (usually, though not always, a human organism). • Mind as a collection of processes • Mind as equivalent to brain • Mind as an emergent property • Mind as a list of synonyms for example, psyche, soul, self and the like. • Mind as intelligence • Mind as a characteristic or trait indicate this multiplicity. This state of affairs therefore demands a critical evaluation of the divergences of these conceptions of mind, with a view to gaining a better understanding of mind and its meaning through a philosophical synthesis of the various conflicting theories about it. The study is of the view that the multiplicity of these conceptions of the subject - mind have created confusion in the understanding of mind. The study recognizes mind as a subject to be studied by scholars in philosophy. The assumption in this study is that; considering the multiplicity of the various conceptions of mind, there exists a synthesis of these conceptions and that the synthesis of these conceptions reduces the complexity of the subject. It is therefore assumed, when the complexity of the subject mind is reduced, our understanding of this subject is increased. Ill The study is also of the view that the subject - mind, needs to be approached from an objective standpoint in order to understand its nature and functioning. The method used to investigate the possibility of such an objective approach to the conception of mind is through the review of literature available in the libraries as well as archives. The reason why secondary data is mainly focused on is because, there is enough literature on the subject to be given an exposition. Discovery and consciousness form essential turning points to our understanding of mind. A synthesis of mind in terms of its levels, metaphysical basis, continental conceptions, theories and Reber's eight tenets is done. Reber’s eight tenets reflect that different individuals conceptualize mind differently. Each of these tenets of mind has been critically evaluated putting into consideration the philosophy behind the historical development of the subject. Our main object in the study has been to achieve a coherent world view through a synthesis of these conceptions of mind, thus, bringing more clarity of the subject to the students of philosophy, psychology, sociology, among other fields. In order to achieve a coherent worldview the study has introduced the Western conceptions of mind to the debate, as well as the African and the Eastern using the Tibetan and the Chinese model. The African and the Eastern conceptions of mind have been ignored and not given adequate attention by the Western dominated conceptions of mind. Interestingly, although each continent seems to have a unique way of conceptualizing mind, it is common to all of them that mind involves some processes and that there is a relationship between the body (a material entity) and mind (a non-material entity). Theories that are developed to show the relationship between the body and mind point out to three basic metaphysical issues: The substance, process, act and potency. The study noted that a number of these theories seek to address mind as a process. IV an act and potency and avoid the issue of the substance that makes up mind. None of these theories of mind - body relationship have been entirely dismissed in that each of them makes a justifiable contribution to the understanding of mind. Thus, a compromise Position has been adopted that caters for the extreme theories - the monism and dualism. Affirming our hypothesis, the study has noted that a synthesis of the various conceptions of mind is possible. We have come up with a position that Reber’s eight tenets of mind capture theories of the relationship between the body and mind, metaphysical as well as the conceptions of mind by individuals from our three major continents- the East, West and Africa. As a result, the synthesis of Reber’s tenets of mind has been by extension considered to be a synthesis of all the other conceptions. It is hoped, by coming up with a position that, “mind is a mental process, catering for both the conscious and unconscious processes” that we have managed to remove resentments to the study of mind especially by scholars in philosophy. This study has achieved by putting forward the issues in a clearer perspective, thus cultivating a more positive response to the subject of philosophy in general. V ACKNOWLEDGMENTS Who is like the wise man? Who knows the explanation of things? Wisdom brightness a man's face and changes its hard appearance (Ecclesiastics 8:1 NIV). Before I acknowledge any mortal being, may I express my gratitude to God, for He granted me the wisdom that widened my horizons in the contemplation of mind, a precious faculty that guides humanity. I thank God for the strength and the good health I enjoyed through out this piece of work. My thanks go to my philosophy lecturers at the University of Nairobi. These are Professor Joseph Nyasani, the late Professor Henry O. Oruka, Dr. Solomon Monyenye, Dr. Ochieng’ Odhiambo, Dr. Jack Odhiambo, Dr. Nabakwe, Dr. Henry E. Embeywa, Fr. Burke, Fr. Kariuki and Fr. Mwangi for introducing me to various disciplines within philosophy. But my special thanks go to Dr. Henry E. Embeywa and Dr. Solomon Monyenye who were always willing to spare their time to discuss this work. Their criticisms and suggestions really moulded this thesis. Above all their ability to work with a student without imposing their own ideas sets an academic paradigm worth emulation. The brilliancy and sharpness of ideas in the philosophy of mind of these two set for me academic role models. I am grateful to my parents Mr. and Mrs. Waweru Gachugu. However, I would like to express my sincere appreciation to my late Mother, Ruth Wanjiku (Wa-Kihonge) and my VI dear sister, the late, Esther Wanjiru for their special assistance. These two passed away on Monday the 22/7/96 and on Saturday the 24/6/97 respectively. The departure of these two marked a painful turn in my life and more so in my mind. The memory of their impact to my life disturbed my mind so much until I had to shift my focus to this mind which now forms the basis of this study. To my brothers: Moses Mbugua, Anthony Kamau, Samson Muhia, Francis Mundia and James Kamura, and to my sisters Lydia Njoki, Hannah Nyambura and Mary Njeri, thank you for the solidarity that you accorded me. My niece Ruth and my nephew Wilson were a great source of inspiration. I thank immensely, Mr. and Mrs. Peter Kahuho, Mr. and Mrs. Fredrick Gichuru Mungai, Mr. and Mrs. Joseph Njenga Kirunyu, Mr. and Mrs. Patrick Gituanja, Rev. David Wanjihia and Mr. Nicholas Gichuhi for their support. Despite the distance, Peninnah Njeri Kahugu and Ann Wangui Kamau deserves a special "bravo". Their messages of comfort and prayers were worth. The brotherly consolation and moral support of David Ngura Kamau and Charles Hinga were valuable. The contribution of ideas of my classmates; Jane Some, Mbai, Waguma, Kamakama and Macharia helped me a lot in leveling the academic mountain. I treasure every bit of my discussion with them. VII My God bless Anastasia Kamau and Salome Njambi Wahinya for helping me type and print this work. To Dorcas Thuo and my other University friends, may you take my appreciation for your moral support. VIII DEDICATIONS This thesis is dedicated to two people: - 1. My Late dear Mother, Ruth Wanjiku And 2. My Late dear Sister, Esther Wanjiru When I was contemplating on the impact of these two to my life, I found my mind going too deep into their existence as much as history could allow. I was amazed by how this mind operated in the whole process, I changed my focus from that of my late mother and sister to that of mind, and that is how these two people provoked my mind to my topic on mind. IX TABLE OF CONTENTS PA GE DECLARATION ii ABSTRACT iii ACKNOWLEDGMENT vi DEDICATIONS ix CHAPTER Is INTRODUCTION 1 1.1 BACKGROUND 1 1.1.1 DISCOVERY AND CONSCIOUSNESS 4 1.1.2 LEVELS OF MIND 8 1.2 LITERATURE REVIEW 13 1.2.1 THE INDIVIDUAL LEVAL OF MIND 17 1.2.2 THE COLLECTIVE LEVEL OF MIND 20 1.2.3 THE DIVINE LEVEL OF MIND 21 1.2.4 METAPHYSICAL BASIS OF MIND 24 1.2.4.1 MIND AS A SUBSTANCE 25 1.2.4.2 MIND AS A PROCESS 26 1.2.4.3 MIND AS ACT AND POTENCY 27 X 1.3 STATEMENT OF