The Problem of the Influence of the Soul on the Body

The article analyzes the philosophical problems of the interaction of the soul and the body. The author identifies monistic and dualistic tendencies in the study of the problem. Monistic tendencies are characteristic for the new materialists and for the new idealists. The former dissolve a human in nature, the latter dissolve nature in subjectivity. Modern philosophy begins with Immanuel Kant, who tried to overcome dualism without falling into monism. The author compares the concept of the imaginary in Kant's philosophy with Spinoza's and Deleuze's concept of affect. On the basis of this comparison, he introduces the idea of hallucination as the point at which the action of nature ends and the work of subjectivity begins. The classical formulation of the question involves the search for localization of non-stretched entities. The non-classical formulation of the question involves the expansion of reality through consciousness. The problem of communication between extended and non-extended entities is the inability to find the point at which the extended turns into the non-extended. How did Kant overcome this problem? He introduced the concept of the productive capacity of imagination a priori. Thanks to this ability, objects were created that were localized in time. They exist in time, like music. Sound is not a property of an object, and color is not a property of an object. One belongs to the sense of sight, the other to the sense of hearing. Comparing the concepts of desire of Kant and Deleuze, the author concludes that if Deleuze speaks about the scattered existence of an object, Kant speaks about the state of a person. In Kant, desire is associated with the establishment of the object of representations; in Deleuze, it is associated with the dissolution of the desired in such a multiplicity that desire itself disappears. In the first case, there is an opportunity to expand reality; in the second case, it narrows. Kant expands reality through the imaginary. Deleuze, through the principle of immanence, gets rid of the imaginary. The extension of reality through the imaginary does not require knowledge of localization. It needs something else - the appearance of such objects that exist if they are treated as really existing. The article draws attention to the fact that consciousness is not an object localized in space, but a way of influencing a person on oneself in time.

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