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| '''Dualism''' (from the ] word ''duo'' meaning "two")<ref>The term ''dualism'' is recorded in English since 1785–95 ('']'', 2001, "dualism").</ref> denotes the state of two parts. The term ''dualism'' was originally coined to denote co-eternal{{clarify|date=December 2016}} ], a meaning that is preserved in ] and ] ] discourse but has been more generalized in other usages to indicate a system which contains two essential parts. | |||
| {{R ambig}} | |||
| Moral dualism is the belief of the great complement of or conflict between the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented. Moral opposites might, for example, exist in a worldview which has one god, more than one god, or none. By contrast, ditheism or bi-theism implies (at least) two gods. While bi-theism implies harmony, ] implies rivalry and opposition, such as between good and evil, or light and dark, or summer and winter. For example, a ditheistic system would be one in which one god is a creator, and the other a destroyer. | |||
| Alternatively, in ontological dualism, the world is divided into two overarching categories. The opposition and combination of the universe's two basic principles of ] is a large part of Chinese philosophy, and is an important feature of ]. It is also discussed in ]. | |||
| <!-- Apparently, as the many entries below suggest Dualism can refer to moral dualism, (e.g. the conflict between ]), mind-body or mind-matter dualism (e.g. ]) or physical dualism (e.g. the Chinese ]). Dualism holds to the belief that there are two elements of existence: Physical and Spiritual. --> | |||
| ==Moral dualism== | |||
| {{unreferenced section}} | |||
| Moral dualism is the belief of the great complement or conflict between the benevolent and the malevolent. Like ditheism/bitheism (see below), moral dualism does not imply the absence of ] or ] principles. Moral dualism simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and - unlike ditheism/bitheism - independent of how these may be represented. | |||
| For example, Mazdaism (Mazdean ]) is both dualistic and monotheistic (but not monist by definition) since in that philosophy God—the Creator—is purely good, and the ]<!-- Mazdaism's core tenet is truth/] vs falsehood. -->—which is also uncreated–is an absolute one. ] (Zurvanite Zoroastrianism), ], and ] are representative of dualistic ''and'' ] philosophies since each has a supreme and transcendental First Principle from which the two equal-but-opposite entities then emanate. This is also true for the lesser-known Christian ] religions, such as ], ], and so on. More complex forms of monist dualism also exist, for instance in ], where '']'' "thought" – that is described to have created man – brings forth both good and evil, dependent on interpretation, whether it receives prompting from the God or from the Demon. Duality with ] is considered a logical fallacy. | |||
| ===History=== | |||
| Moral dualism began as a theological belief. Dualism was first seen implicitly in Egyptian religious beliefs by the contrast of the gods ] (disorder, death) and ] (order, life).<ref></ref> The first explicit conception of dualism came from the Ancient Persian religion of ] around the mid-fifth century BC. Zoroastrianism is a monotheistic religion that believes that ] is the eternal creator of all good things. Any violations of Ahura Mazda's order arise from '']'', which is everything uncreated. From this comes a significant choice for humans to make. Either they fully participate in human life for Ahura Mazda or they do not and give ''druj'' power. Personal dualism is even more distinct in the ] of later religions. | |||
| The religious dualism of ] between good and evil is not a perfect dualism as God (good) will inevitably destroy ] (evil). Early Christian dualism is largely based on Platonic Dualism (See: ]). There is also a personal dualism in Christianity with a soul-body distinction based on the idea of an immaterial Christian ].<ref></ref> | |||
| ==Duotheism, bitheism, ditheism== | |||
| {{See also|Dualistic cosmology}} | |||
| In ], ''dualism'' may refer to duotheism, bitheism, or ditheism. Although ditheism/bitheism imply moral dualism, they are not equivalent: ditheism/bitheism implies (at least) two gods, while moral dualism does not necessarily imply '']'' (]) at all. | |||
| Both bitheism and ditheism imply a belief in two equally powerful gods with complementary or antonymous properties; however, while bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, bright and dark, or summer and winter. For example, a ditheistic system would be one in which one god is creative, the other is destructive (cf. ]). In the original conception of ], for example, ] was the spirit of ultimate good, while Ahriman (]) was the spirit of ultimate evil. | |||
| In a bitheistic system, by contrast, where the two deities are not in conflict or opposition, one could be male and the other female (cf. duotheism{{clarify|reason=where would one go to ]?|date=December 2016}}). One well-known example of a bitheistic or duotheistic theology based on gender polarity is found in the ] religion of ]. In Wicca, dualism is represented in the belief of a god and a goddess as a dual partnership in ruling the universe. This is centered on the worship of a ], the ] and the ], who are regarded as lovers. However, there is also a ditheistic theme within traditional Wicca, as the Horned God has dual aspects of bright and dark - relating to day/night, summer/winter - expressed as the Oak King and the Holly King, who in Wiccan myth and ritual are said to engage in battle twice a year for the hand of the Goddess, resulting in the changing seasons. (Within Wicca, bright and dark do not correspond to notions of "good" and "evil" but are aspects of the natural world, much like ] in ].) | |||
| However, bitheistic and ditheistic principles are not always so easily contrastable, for instance in a system where one god is the representative of summer and drought and the other of winter and rain/fertility (cf. the mythology of ]). ], an early Christian sect, held that the Old and New Testaments were the work of two opposing gods: both were First Principles, but of different religions.<ref>Enrico Riparelli, ''Il volto del Cristo dualista. Da Marcione ai catari'', Peter Lang, Bern - Berlin - Bruxelles - Frankfurt am Main - New York - Oxford - Wien 2008, 368 pp. {{ISBN|978-3-03911-490-0}} | |||
| </ref> | |||
| == Theistic dualism == | |||
| In theology, dualism can refer to the relationship between God and creation or God and the universe. This form of dualism is a belief shared in certain traditions of Christianity and Hinduism.<ref name="Rouner"/> | |||
| ===In Christianity=== | |||
| ] in 1209. The Cathars were denounced as heretics by the Roman Catholic Church for their dualist beliefs.]] | |||
| The dualism between God and Creation has existed as a central belief in multiple historical sects and traditions of Christianity, including ], ], ], and ]. Christian dualism refers to the belief that God and creation are distinct, but interrelated through an indivisible bond.<ref name="Rouner"/> In sects like the Cathars and the Paulicians, this is a dualism between the material world, created by an evil god, and a moral god. Historians divide Christian dualism into absolute dualism, which held that the good and evil gods were equally powerful, and mitigated dualism, which held that material evil was subordinate to the spiritual good.<ref name="Peters">{{cite book|last=Peters|first=Edward|title=Heresy and Authority in Medieval Europe|year=2011|publisher=University of Pennsylvania Press|isbn=978-0-8122-0680-7|page=106}}</ref> The belief, by Christian theologians who adhere to a libertarian or compatibilist view of free will, that ] separates humankind from God has also been characterized as a form of dualism.<ref name="Rouner"/> The theologian Leroy Stephens Rouner compares the dualism of Christianity with the dualism that exists in Zoroastrianism and the ] tradition of Hinduism. The theological use of the word dualism dates back to 1700, in a book that describes the dualism between good and evil.<ref name="Rouner">{{cite book|last=Rouner|first=Leroy|title=The Westminster Dictionary of Christian Theology|year=1983|publisher=Westminster John Knox Press|isbn=978-0-664-22748-7|page=166}}</ref> | |||
| The tolerance of dualism ranges widely among the different Christian traditions. As a monotheistic religion, the conflict between dualism and monism has existed in Christianity since its inception.<ref name="Russell">{{cite book|last=Russell|first=Jeffrey|title=A History of Heaven: The Singing Silence|year=1998|publisher=Princeton University Press|isbn=978-0-691-00684-0|page=53}}</ref> The 1912 '']'' describes that, in the Catholic Church, "the dualistic hypothesis of an eternal world existing side by side with God was of course rejected" by the thirteenth century, but ] was not.<ref name="Catholic Encyclopedia">{{cite book|title=The Catholic Encyclopedia: An International Work of Reference on the Constitution, Doctrine, Discipline, and History of the Catholic Church|year=1912|publisher=Robert Appleton Company|page=170}}</ref> The ] is difficult to reconcile with absolute monism, and has prompted some Christian sects to veer towards dualism. Gnostic forms of Christianity were more dualistic, and some Gnostic traditions posited that the Devil was separate from God as an independent deity.<ref name="Russell"/> The Christian dualists of the Byzantine Empire, the ], were seen as Manichean heretics by Byzantine theologians. This tradition of Christian dualism, founded by ], argued that the universe was created through evil and separate from a moral God.<ref name="Hamilton">{{cite book |last1=Hamilton|first1=Janet |last2=Hamilton|first2=Bernard |last3=Stoyanov|first3=Yuri |title=Christian Dualist Heresies in the Byzantine World, C. 650-c. 1450: Selected Sources|year=1998|publisher=Manchester University Press|isbn=978-0-7190-4765-7|pages=1–2}}</ref> | |||
| The ], a Christian sect in southern France, believed that there was a dualism between two gods, one representing good and the other representing evil. The Roman Catholic Church denounced the Cathars as heretics, and sought to crush the movement in the 13th century. The ] was initiated by ] in 1208 to remove the Cathars from ] in France, where they were known as Albigesians. The ], which began in 1233 under ], also targeted the Cathars.<ref name="Chidester">{{cite book|last=Chidester|first=David|title=Christianity: A Global History|year=2001|publisher=HarperCollins|isbn=978-0-06-251770-8|pages=266–268}}</ref> | |||
| ===In Hinduism=== | |||
| The ] school of ] espouses a dualism between God and the universe by theorizing the existence of two separate ]. The first and the more important reality is that of ] or ] or ] or ]. Shiva or Sakthi or Vishnu is the supreme ], God, the absolute truth of the universe, the independent reality. The second reality is that of dependent but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul (]), matter, etc. exist with their own separate reality. The distinguishing factor of this philosophy as opposed to ] (] conclusion of Vedas) is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.<ref>Etter, Christopher. . iUniverse Inc. P. 59-60. {{ISBN|0-595-39312-8}}.</ref> Because the existence of individuals is grounded in the divine, they are depicted as reflections, images or even shadows of the divine, but never in any way identical with the divine. ] therefore is described as the realization that all finite reality is essentially dependent on the Supreme.<ref>Fowler, Jeaneane D. . Sussex Academic Press. P. 340-344. {{ISBN|1-898723-93-1}}.</ref> | |||
| ==Ontological dualism== | |||
| ] | |||
| Alternatively, ''dualism'' can mean the tendency of humans to perceive and understand the world as being divided into two overarching ]. In this sense, it is dualistic when one perceives a tree as a thing separate from everything surrounding it. This form of ontological dualism exists in Taoism and Confucianism, beliefs that divide the universe into the complementary oppositions of ].<ref name="Girardot">{{cite book|last=Girardot|first=N.J.|title=Myth and Meaning in Early Taoism: The Theme of Chaos (hun-tun)|year=1988|publisher=University of California Press|isbn=978-0-520-06460-7|page=247}}</ref> In traditions such as classical Hinduism, ] Buddhism or ]ic ]sm, a key to enlightenment is "transcending" this sort of dualistic thinking, without merely substituting dualism with ] or ]. | |||
| ===In Chinese philosophy=== | |||
| {{Refimprove section|date=March 2017}} | |||
| The opposition and combination of the universe's two basic principles of ] is a large part of ], and is an important feature of ], both as a philosophy and as a religion, although the concept developed much earlier. Some argue that yin and yang were originally an earth and sky god, respectively.<ref name="Yin and Yang">{{cite web|last1=Roberts|first1=Jeremy|title=Yin and Yang|url=http://online.infobase.com/HRC/Search/Details/239492?q=yin%20and%20yang|website=Ancient and Medieval History|publisher=Facts on File|accessdate=19 March 2017}}</ref> As one of the oldest principles in Chinese philosophy, yin and yang are also discussed in ], but to a lesser extent. | |||
| Some of the common associations with yang and yin, respectively, are: male and female, ] and ], active and passive, motion and stillness. Some scholars recognize that the two ideas may have originally referred to two opposite sides of a mountain, facing towards and away from the sun.<ref name="Yin and Yang"/> The yin and yang symbol in actuality has very little to do with Western dualism; instead it represents the philosophy of balance, where two opposites co-exist in harmony and are able to transmute into each other. In the yin-yang symbol there is a dot of yin in yang and a dot of yang in yin. In Taoism, this symbolizes the inter-connectedness of the opposite forces as different aspects of Tao, the First Principle. Contrast is needed to create a distinguishable reality, without which we would experience nothingness. Therefore, the independent principles of yin and yang are actually dependent on one another for each other's distinguishable existence. | |||
| The complementary dualistic concept seen in yin and yang represent the reciprocal interaction throughout nature, related to a ], where opposing forces do not exchange in opposition but instead exchange reciprocally to promote stabilization similar to ]. An underlying principle in Taoism states that within every independent entity lies a part of its opposite. Within sickness lies health and vice versa. This is because all opposites are manifestations of the single Tao, and are therefore not independent from one another, but rather a variation of the same unifying force throughout all of nature. | |||
| ==Soul dualism== | |||
| {{Main|Soul dualism}} | |||
| In some cultures, people (or also other beings) are believed to have two or more kinds of ]. In several cases, one of these souls is associated with body functions (and is sometimes thought to disappear after death, but not always), and the other one is able to leave the body (for example, a ]'s ''free-soul'' may be held to be able to undertake a spirit journey). The plethora of soul types may be even more complex. | |||
| The ] view of ] recognizes the existence of both material and immaterial aspects of human life, typically body and soul. This is distinct from the ] view that holds soul and spirit to be separate aspects of a person along with the body. | |||
| ==In Indian philosophy== | |||
| ===Buddhist philosophy=== | |||
| During the classical era of ], philosophers such as ] argue for a dualism between states of consciousness and ] (the basic building blocks that make up reality), according to "the standard interpretation" of Dharmakirti's Buddhist ].<ref>Georges B.J. Dreyfus, ''Recognizing Reality'', SUNY Press 1996 ({{ISBN|978-0791430989}})</ref> Typically in ], dualism is considered to be a dualism between mind (nonphysical) and brain (physical), which ultimately involves mind interacting with the physical brain, and therefore also interacting with the micro-particles (basic building blocks) that make up the brain tissue. Buddhist dualism, in Dharmakirti’s sense, is different in that it is not a dualism between the mind and brain, but rather between states of consciousness (nonphysical) and basic building blocks (according to the Buddhist atomism of Dharmakirti, Buddhist atoms are also nonphysical: they are unstructured points of energy). Like many Buddhists from 600-1000 CE, Dharmakirti’s philosophy involved ], meaning that other than states of consciousness, the only things that exist are momentary quantum particles, much like the particles of ] (]s, ]s, etc.).{{Citation needed|date=December 2012}} | |||
| ===Samkhya and Yogic philosophy=== | |||
| While ], as exemplified by Descartes, equate mind with the conscious self and theorize on consciousness on the basis of mind/body dualism; some ] provide an alternate viewpoint, intimately related to ], by drawing a metaphysical line between consciousness and matter — where matter includes both body and mind.<ref>Haney, p. 17.</ref><ref>Isaac, p. 339.</ref> | |||
| In ] and ] schools of ], "there are two irreducible, innate and independent realities 1) ] itself (]) 2) primordial materiality (])". The unconscious primordial materiality, Prakriti, contains 23 components including intellect (], mahat), ego (]) and mind (]). Therefore, the intellect, mind and ego are all seen as forms of unconscious matter.<ref>Haney, p. 42.</ref> Thought processes and mental events are conscious only to the extent they receive illumination from Purusha. Consciousness is compared to light which illuminates the material configurations or 'shapes' assumed by the mind. So intellect after receiving cognitive structures form the mind and illumination from pure consciousness creates thought structures that appear to be conscious.<ref name="page342">Isaac, p. 342.</ref> Ahamkara, the ego or the phenomenal self, appropriates all mental experiences to itself and thus, personalizes the objective activities of mind and intellect by assuming possession of them.<ref>Leaman, p. 68.</ref> But consciousness is itself independent of the thought structures it illuminates.<ref name="page342"/> | |||
| By including mind in the realm of matter, Samkhya-Yoga avoids one of the most serious pitfalls of Cartesian dualism, the violation of physical conservation laws. Because mind is an evolute of matter, mental events are granted causal efficacy and are therefore able to initiate bodily motions.<ref>Leaman, p. 248.</ref> | |||
| ==In philosophy of mind== | |||
| {{Main|Dualism (philosophy of mind)}} | |||
| In ], dualism is any of a narrow variety of views about the relationship between mind and matter, which claims that mind and matter are two ] separate categories. In particular, mind-body dualism claims that neither the mind nor matter can be reduced to each other in any way, and thus is opposed to ] in general, and ] in particular. Mind-body dualism can exist as ] which claims that the mind and the body are composed of a distinct substance, and as ] which claims that there may not be a distinction in substance, but that mental and physical properties are still categorically distinct, and not reducible to each other. This type of dualism is sometimes referred to as "''mind and body''" and stands in contrast to philosophical ], which views mind and matter as being ultimately the same kind of thing. See also ], ], ]. | |||
| ===History=== | |||
| The first significant argument against dualism came from ]'s (1588–1679) materialist critique of the human person. Hobbes argues that all of human experience comes from biological processes contained within the body (see: '']''<ref> {{webarchive |url=https://web.archive.org/web/20110709073908/http://oregonstate.edu/instruct/phl302/texts/hobbes/leviathan-a.html#CHAPTERI |date=July 9, 2011 }}. oregonstate.edu.</ref>). In response to Hobbes, the ] ] (1596–1650) developed ], which posits that there is a divisible, mechanical body and an indivisible, immaterial mind which interact with one another. The body perceives external inputs and the awareness of them comes from the soul. The point of interaction between the two is at the pineal gland in the brain.<ref></ref> | |||
| During the 19th and 20th centuries, materialistic monism became the norm.<ref></ref> Still, in addition to already discussed theories of dualism (particularly the Christian and Cartesian models) there are new theories in the defense of dualism. ] comes from Australian philosopher, ] (born 1966) who argues there is an explanatory gap between objective and subjective experience that cannot be bridged by reductionism because consciousness is, at least, logically autonomous of the physical properties upon which it supervenes. According to Chalmers, a naturalistic account of property dualism requires a new fundamental category of properties described by new laws of ]; the challenge being analogous to that of understanding electricity based on the mechanistic and Newtonian models of materialism prior to ]. | |||
| A similar defense comes from Australian philosopher ] (born 1943) who revived the theory of ] which argues that mental states do not play a role in physical states. Jackson argues that there are two kinds of dualism. The first is ''substance dualism'' that assumes there is second, non-corporeal form of reality. In this form, body and soul are two different substances. The second form is ''property dualism'' that says that body and soul are different ''properties'' of the same body. He claims that functions of the mind/soul are internal, very private experiences that are not accessible to observation by others, and therefore not accessible by science (at least not yet). We can know everything, for example, about a bat's facility for echolocation, but we will never know how the bat experiences that phenomenon. In Jackson's mind experiment, he imagines a girl who grows up in a black-and-white room. She may grow up learning all about the scientific facts of colors, but has no way of experiencing colors other than black or white. When someone brings a red tomato into her room, she is stunned. She discovers a new fact: the experience of red is 'like this.' That experience is not a physical fact but a conscious one.<ref name="Jackson">Jackson, Frank. 1990."Epiphenomenal Qualia," in 'Mind and Cognition,' W. Lycan (ed.). Oxford: Blackwell.</ref> | |||
| ==In other areas of philosophy== | |||
| {{main|Epistemological dualism|New realism}} | |||
| In the ], ''dualism'' often refers to the dichotomy between the "subject" (the observer) and the "object" (the observed). Another ''dualism'', in ] philosophy of science refers to "hypothesis" and "refutation" (for example, experimental refutation). This notion also carried to ]'s ]. | |||
| The American philosopher ] in his ''The Revolt Against Dualism'' (1960) develops a critique of the modern ], reproposing a form of dualism based on a "fork of human experience." | |||
| ==In physics== | |||
| {{see also|Duality#Physics}} | |||
| In ], ''dualism'' refers to ] with properties that can be associated with the mechanics of two different phenomena. Because these two phenomena's mechanics are mutually exclusive, both are needed in order to describe the possible behaviors. All ], for example, has ]. | |||
| == In cybernetics== | |||
| In ], ] described "Manicheaen devils" (dualistic adversarial systems) as those systems or problems in which an intelligent adversary is attempting to exploit weaknesses of the investigator (such as in a game-playing opponent, adversarial law, evolutionary systems of predator/parasite and prey/host, politics/enslavement attempts, etc.). Wiener's "Cybernetics" contrasted such systems with "Augustinian devils" that were systems or problems that, though very complex and difficult to figure out, did not feature an adversary with contrary intent. Victories or "expansions of knowledge" in such systems were able to be built upon incrementally, through science (experimentation expanding empirical knowledge bases). Wiener noted that temporary weaknesses (such as errors to perceive all components of a system) were not fatal in attempts to defeat "Augustinian devils" because another experiment could simply be pursued (and he noted that he had personally defeated many "Augustinian devils" with his contributions to science and engineering). Wiener further noted that temporary lapses in judgment against "Manicheaen devils" were more often fatal or destructive, due to the desire of the opponent to "win/survive at all costs," even going so far as to introduce any level of deception into the system (and he noted that he had been defeated by many "Manicheaen devils," such as on occasions when he was temporarily careless in chess). Although this "duality" between "complexity" and "opposition" may seem obvious, there are deep implications in many areas of science, such as ], ], ], ], ], ], ], ], etc. | |||
| ==Political dualism== | |||
| {{main|Dualism (politics)}} | |||
| In politics, dualism refers to the ] between the ] and ]. | |||
| In the context of the history of the ], "dualism" refers to the political doctrine of ]'s and ]'s ]. The phrase "during dualism" ({{lang-hu|dualizmus alatt}}) is used in Hungarian historiography as shorthand for "during the dual monarchy." | |||
| ==See also== | |||
| {{Portal|Philosophy}} | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| ** ] | |||
| * ] (moral dualism) | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * ] | |||
| * '']'' | |||
| * ] (complementary dualism in Native South American culture) | |||
| ==Notes== | |||
| {{reflist|30em}} | |||
| ==References== | |||
| * Haney, William S. . Bucknell University Press (August 1, 2002). {{ISBN|1611481724}}. | |||
| * Isaac, J. R.; Dangwal, Ritu; Chakraborty, C. . Allied Publishers Ltd. {{ISBN|81-7023-746-7}}. | |||
| * Leaman, Oliver. . Routledge, 2000. {{ISBN|0-415-17357-4}}. | |||
| ==External links== | |||
| {{wiktionary}} | |||
| {{Wikiquote}} | |||
| {{EB1911 poster|Dualism}} | |||
| * entry in the '''' | |||
| * {{PhilPapers|category|dualism}} | |||
| * {{cite SEP |url-id=dualism |title=Dualism}} | |||
| * {{InPho|taxonomy|2199}} | |||
| * {{cite IEP |url-id=dualism/ |title=Dualism and Mind}} | |||
| * Dualism in Philosophy and Religion | |||
| {{metaphysics}} | |||
| {{philosophy of religion}} | |||
| {{Philosophy topics}} | |||
| {{belief systems}} | |||
| {{Heresies condemned by the Catholic Church}} | |||
| {{Authority control}} | {{Authority control}} | ||
| ] | |||
| ] | |||
| ] | |||
| ] | |||
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