Bibliographic record
Abstract
One of Descartes’ arguments for dualism relies on the claim that whereas mind is by its nature indivisible, body is by its nature divisible (AT VII 86, CSM II 59). It is tempting to see this argument as affirming the simplicity of the human mind, but Descartes never calls the mind “simple.” In this argument, he writes that “the whole mind seems to be united to the whole body” and that when a part of the body is removed, no part of the mind is removed. These claims imply the view he states explicitly elsewhere, namely, that the mind is whole in the whole body and whole in its parts (see holenmerism ). He also denies that the faculties of the mind are parts of it; this claim is intended to deny a common Scholastic view, that the faculties of the soul are really distinct from it (see distinction [real, modal, and rational] ). Descartes’ statement of the indivisibility of the soul is not meant to deny all complexity in the soul: the soul does have modes that change over time . But he means to deny that there are any really distinct entities within the soul (Rozemond 2010). It is natural to expect that Descartes uses this difference between mind and body as his ground for saying that the mind, unlike the body, is immortal, since this is a common line in the history of philosophy. But when he sketches an argument for immortality in the Synopsis to the Meditations , he does not argue this way (Rozemond 2010, Fowler 1999) (see soul, immortality of the ). Instead, he argues that both mind and body are immortal in virtue of their status as substances : First, we need to know that absolutely all substances, or [ sive ] things that must be created by God in order to exist, are by their nature incorruptible and cannot ever cease to exist unless they are reduced to nothingness by God's denying his concurrence to them. Secondly, we need to recognize that body, taken in general, is a substance, so that it too never perishes. (AT VII 13, CSM II 10) So body is divisible, but it is not corruptible. For Descartes, something is divisible if it can be divided into parts that are of the same kind as each other and the whole.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.003 | 0.005 |
| Meta-epidemiology (narrow) | 0.001 | 0.001 |
| Meta-epidemiology (broad) | 0.001 | 0.001 |
| Bibliometrics | 0.002 | 0.001 |
| Science and technology studies | 0.003 | 0.026 |
| Scholarly communication | 0.007 | 0.008 |
| Open science | 0.001 | 0.005 |
| Research integrity | 0.002 | 0.006 |
| Insufficient payload (model declined to judge) | 0.018 | 0.004 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".