DUALISME PROPERTI DAVID J. CHALMERS DAN IMPLIKASINYA PADA MASALAH KESADARAN: PERPESPEKTIF ONTO-EPISTEMOLOGI NEOSADRIAN

Fadhlu Rahman, NIM.: 21205011004 (2023) DUALISME PROPERTI DAVID J. CHALMERS DAN IMPLIKASINYA PADA MASALAH KESADARAN: PERPESPEKTIF ONTO-EPISTEMOLOGI NEOSADRIAN. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The hard problem of consciousness is an important issue in the issue of philosophy of consciousness and mind. This problem began to be voiced and popular when asked by David J Chalmers in an international conference about how the phenomenon of subjective consciousness arises from the brain as matter which is considered to create personal awareness by the school of physicalism in the world of modern science. Chalmers offers various criticisms of the arguments constructed by materialist monism in explaining the issue of the philosophy of consciousness. The criticisms put forward by Chalmers then developed and gave birth to various theories in an effort to answer this issue, including Chalmers himself with his property dualism position. He supports and makes various onto-epistemological arguments about property dualism as the position which he considers the most rational and scientific in explaining the problem of consciousness, as well as launches various criticisms and weaknesses on substantialist dualism which he considers irrational, not modern and not in line with various scientific discoveries. This research aims to examine various onto-epistemological implications resulting from Chalmers' property dualism in answering problems using Neosadrian onto-epistemological analysis. Neosadrian as a development of philosophical ideas initiated by the successors of Sadra's philosophy. Neosadrian has various onto-epistemological arguments in responding to a philosophical issue, including philosophy of mind which in the Islamic tradition leads to philosophy of the soul. Therefore, the Neosadrian philosophical tradition will be used as a perspective in examining the onto-epistemological implications of Chalmers' property dualism. This research is a qualitative research in the field of philosophy. The method of data collection refers to various primary references, namely Chalmers' works on the issue of philosophy of consciousness and the construction of property dualism arguments and his various criticisms of other schools, including materialist monism and substantialist dualism. Meanwhile, secondary data refers to various references that help explain issues of awareness as well as the dualism of Chalmers' property. The data analysis used is an onto-epistemological analysis as two branches of philosophy that discuss the nature of reality (ontology) and the nature of knowledge about that reality (epistemology). This onto-epistemology will be taken from various thinkers from Neosadrian philosophers, including Taqi Mizbah Yazdi, Mutahhari, Jawadi Amuli, and Thabataba'i. Thus the questions to be answered in this study include: first, How is David J. Chalmers' property dualism argument in explaining the problem of consciousness? Second, how is the Neosadrian onto-epistemological analysis of the ideas and implications of David J. Chalmers' property dualism on the problem of consciousness? This study shows that Chalmers' argumentation in answering the issue of The Hard Problem of Consciousness refers to panpsychicalism, namely awareness is the basis of the structure of reality and is found in all entities. Consciousness is also a reality that is different from matter but born from complex material activities. In addition, the interaction of unidirectional duality (epiphenomenalist) which is a consequence of panpsychicalism for Chalmers is the most rational explanation in answering the onto-epistemological gap the hard problem of consciousness. In addition, this research shows that the Neosadrian perspective sees Chalmers' argumentation as having the consequences of 1. Chalmers' panpsychicalism requires that consciousness and matter have no ontological relationship and remain trapped in an ontological gap which is the core problem of the hard problem of consciousness. 2. The reason for giving birth to something that is not part of oneself in the context of Chalmers' idea is that matter gives birth to something that is not part of oneself, namely non-material phenomenal consciousness, 2 fundamental realities precede the cause and do not become the cause itself. These three implications contradict the principle of al-Wa>hid la Yashd}uru anhu illa al-wa>hid in the Neosadrian perspective and at the same time place the position of structured reality (muraqqab) as more perfect than simple reality (basith). This can be answered and contradicts the principle of al-katsrah fi> ayn al-wahdah wa al-wahdah fi> ayn al-katsrah. Meanwhile, in the epistemological dimension, Chalmers' ideas have implications for the epistemological limitation of phenomenal experience itself to knowledge that is only based on concepts (hushu>li) even though he indirectly admits that phenomenal experience is knowledge that is present (hud}hu>ri) in the Neosadrian context. In addition, Chalmers' argument which emphasizes the expansion of scientific studies in other scientific disciplines such as quantum physics for phenomenal experience still necessitates partial and limited knowledge regarding the phenomenal experience itself.

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