Dr. Stephen Hicks

So if you are, say, an empiricist and you want to say, well, we start in, say, the physical world and I have a physical body with physical senses and there's a causal story about how those interact with each other, but somehow I have to get that across this metaphysical gulf from the physical to the spiritual so that my mind,

So if you are, say, an empiricist and you want to say, well, we start in, say, the physical world and I have a physical body with physical senses and there's a causal story about how those interact with each other, but somehow I have to get that across this metaphysical gulf from the physical to the spiritual so that my mind,

So if you are, say, an empiricist and you want to say, well, we start in, say, the physical world and I have a physical body with physical senses and there's a causal story about how those interact with each other, but somehow I have to get that across this metaphysical gulf from the physical to the spiritual so that my mind,

which I think of as being on the spirit side of things or on the soul side of things, can confront it and then do various things that we think we're going to do with our minds, our reason and our emotions and so forth. And that metaphysical gulf, if you can't bridge that gulf metaphysically, is going to cause you problems epistemologically. And so one reason why...

which I think of as being on the spirit side of things or on the soul side of things, can confront it and then do various things that we think we're going to do with our minds, our reason and our emotions and so forth. And that metaphysical gulf, if you can't bridge that gulf metaphysically, is going to cause you problems epistemologically. And so one reason why...

which I think of as being on the spirit side of things or on the soul side of things, can confront it and then do various things that we think we're going to do with our minds, our reason and our emotions and so forth. And that metaphysical gulf, if you can't bridge that gulf metaphysically, is going to cause you problems epistemologically. And so one reason why...

we end up in postmodernism a few centuries later, I think is not only going to be because the early empiricist theories had problems, the early rationalist theories had problems, various attempts to overcome them like Kant led to problems and so forth. It wasn't only that there were epistemological problems that worked themselves out and led to dead ends.

we end up in postmodernism a few centuries later, I think is not only going to be because the early empiricist theories had problems, the early rationalist theories had problems, various attempts to overcome them like Kant led to problems and so forth. It wasn't only that there were epistemological problems that worked themselves out and led to dead ends.

we end up in postmodernism a few centuries later, I think is not only going to be because the early empiricist theories had problems, the early rationalist theories had problems, various attempts to overcome them like Kant led to problems and so forth. It wasn't only that there were epistemological problems that worked themselves out and led to dead ends.

But at the same time, we were struggling with the metaphysical problem, as I'm thinking of it, the mind-body problem. And once we said, or once we were starting from the perspective that ideas are non-physical realities, or stories are non-physical realities, and they're in a mind, and we're conceiving of that as something separate from the physical world,

But at the same time, we were struggling with the metaphysical problem, as I'm thinking of it, the mind-body problem. And once we said, or once we were starting from the perspective that ideas are non-physical realities, or stories are non-physical realities, and they're in a mind, and we're conceiving of that as something separate from the physical world,

But at the same time, we were struggling with the metaphysical problem, as I'm thinking of it, the mind-body problem. And once we said, or once we were starting from the perspective that ideas are non-physical realities, or stories are non-physical realities, and they're in a mind, and we're conceiving of that as something separate from the physical world,

as a non-physical world, it's very difficult to try to find how that then relates back to that physical world. So I would say in your field, for example, where you come out of professional psychology, it's interesting that professional psychology only came on board in the late 1800s. And so we say, you know, this is my potted history of your discipline.

as a non-physical world, it's very difficult to try to find how that then relates back to that physical world. So I would say in your field, for example, where you come out of professional psychology, it's interesting that professional psychology only came on board in the late 1800s. And so we say, you know, this is my potted history of your discipline.

as a non-physical world, it's very difficult to try to find how that then relates back to that physical world. So I would say in your field, for example, where you come out of professional psychology, it's interesting that professional psychology only came on board in the late 1800s. And so we say, you know, this is my potted history of your discipline.

We have the early Freudians and the early behaviorists both coming on board in 1900.

We have the early Freudians and the early behaviorists both coming on board in 1900.

We have the early Freudians and the early behaviorists both coming on board in 1900.

and one of the things that said they're both trying to do is to say well finally we can start to study the mind scientifically we can have a science of the mind but what they were reacting against was still in the 1800s was the idea that the mind somehow didn't fit into nature it was an extra natural thing it was a ghost in the machine and the the fitting of the ghost in the machine we don't have a theory that that works this out

and one of the things that said they're both trying to do is to say well finally we can start to study the mind scientifically we can have a science of the mind but what they were reacting against was still in the 1800s was the idea that the mind somehow didn't fit into nature it was an extra natural thing it was a ghost in the machine and the the fitting of the ghost in the machine we don't have a theory that that works this out