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or decay in the natural sense of the word. Yet, in my opinion, this is not
the full definition of the soul. I find it harder to identify with Aristotles
version of the soul, because it is so intrinsically linked to the body that
it simply becomes part of the body, and is simply part of the bodys
functions.
Plato and Descartes definition of the soul is much more complex
firstly, they are dualists, and believe that the mind and the body are
two different entities, and live and die separately, though in life the
body is linked to the mind. They take a different approach to the soul
both, in their own way, believe that the soul deals with the mind, and
only maintains a slight link to the body. They mostly focus the fact that
the soul deals with not only intellect and perception, but also with
feelings, emotion, and virtue. While neither of them specifically
describe the soul, the general consensus seems to be that the soul
the emotive, virtuous soul, not the almost mechanical one described
by Aristotle is separate from the body in that it can exist without it;
the soul is immortal, while the body is not. Therefore, if the soul were
immortal, it would technically not matter if the body simply changed
from organic to robotic.
Some may argue against the fact that Henrietta is still souled,
using religion as a basis after all, many renowned and respected
philosophers include religion in their thought processes. Looking at it
from an unbiased point of view, though, it is difficult to argue against
the fact that Henrietta has retained her soul throughout her change.
For the first part, one would have to say exactly when Henrietta lost
her soul would it be at the first introduction of any sort of synthetic
material? In that case, all humans who have lost limbs and have
prosthetics are soulless, which cannot be true. Or is there a specific
time and body part that Henrietta would have to lose to make her
soulless? This is also disputable how could you pin one specific part
of the body that the soul is attached to? There simply isnt a way. Lycan
aptly puts this into words, saying, It is also hard to imagine that there
is some proportion of the nervous system such that removal of more
than that proportion causes loss of consciousness or sentience despite
perfect maintenance of all intelligent capacities (126).
However, this is simply pertaining to one circumstance and
example. While Henrietta could indeed be in our future, it is much
more likely that a more advanced form of simple Artificial Intelligence
would come before that. It is in this case that we question the
likelihood that a completely machine-made, non-organic Artificially
Intelligent being may have a soul. If a completely artificial, yet
humanly intelligent being were to be brought into the world, would it
be souled? This question is difficult because many definitions of the
soul, even the dualists, connect it to the body in some way or another,
whether distantly related or fully attached. While Henrietta may retain
her soul, would an Artificially Intelligent being gain one as soon as it