true emancipation ... will have to do away with the absurd notion of the dualism of the sexes, or that man and woman represent two antagonistic worlds.
We could speak about the meaning of life vis-a-vis non-consequential/deontological theories, apodictic transformation schemata, the incoherence of exemplification, metaphysical realism, Cartesian interactive dualism, revised non reductive dualism, postmodernist grammatology and dicey dichotomies. But we would still be left with Nietzsche's preposterous mustache which instills great anguish and skepticism in the brain, which leads (as it did in his case) to utter madness. I suggest we go to Paris instead.
The spirit is the cause of all our thoughts and body-action, and everything, but it is untouched by good or evil, pleasure or pain, heat of cold, and all the dualism of nature, although it lends its light to everything.
Duality is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political, or social conviction may contain us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we no longer neglect to integrate our knowledge with our actual existence.
Just as thought experiments can't show that vitalism is true (or that it is false), they also can't show that dualism is true (or that it is false).
The supersession of dualism in biology begins to occur in this science at the moment when the ‘time’ factor is taken into consideration.
Of course, there remains the question of why we should find mind-brain identities so persistently counter-intuitive, if they are true. But this is a simple psychological question, and there are a number of plausible explanations. Indeed this is a topic that is quite extensively discussed outside philosophy, by developmental psychologists and theorists of religion among others, under the heading of 'intuitive dualism'. It is rather shocking that so few of the many philosophers working on 'the explanatory gap' are familiar with this empirical literature.
It is not just that science and technology are possible means of great human satisfaction, as well as a matrix of complex dominations. Cyborg imagery can suggest a way out of the maze of dualisms in which we have explained our bodies and our tools to ourselves.
We have to do away with a false and misleading dualism, one which abstracts man on the one hand and technology on the other, as if the two were quite separate kinds of realities.... Man is by nature a technological animal; to be human is to be technological.... When we speak of technology, this is another way of speaking about man himself in one of his manifestations.
We live in a polarized world of contrived dualisms, dichotomies and paradoxes: light vs. dark and good vs. evil. We as Mexic Amerindians/mestizas are the dark. We are the evilor at least, the questionable.
A civilization built on dualism and war within and between persons, one that puts its most creative minds and its best engineers to sadistic work building more and more destructive weapons, is no civilization at all. It needs a radical transformation from the heart outwards. It needs to outgrow and outlaw war just as in the last century it outlawed slavery. The human race has outgrown war, but it hardly knows it yet.
There is no dualism in the world of light. The conventions of relativity say that time slows down as one approaches the speed of light, but if one tries to imagine the point of view of a thing made of light, one must realize that what is never mentioned is that if one moves at the speed of light there is no time whatsoever... One exists in eternity, one has become eternal... One is then apart from the moving image; one exists in the completion of eternity.
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