The mind–body problem is a debate concerning the relationship between thought and consciousness in the mind, and the brain as part of the physical body. It is distinct from the question of how mind and body function chemically and physiologically, as that question presupposes an interactionist account of mind–body relations. This question arises when mind and body are considered as distinct, based on the premise that the mind and the body are fundamentally different in nature.
The problem was addressed by René Descartes in the 17th century, resulting in Cartesian dualism, and by pre-Aristotelian philosophers, in Avicennian philosophy, and in earlier Asian traditions. A variety of approaches have been proposed. Most are either dualist or monist. Dualism maintains a rigid distinction between the realms of mind and matter. Monism maintains that there is only one unifying reality as in neutral or substance or essence, in terms of which everything can be explained.
Each of these categories contains numerous variants. The two main forms of dualism are substance dualism, which holds that the mind is formed of a distinct type of substance not governed by the laws of physics, and property dualism, which holds that mental properties involving conscious experience are fundamental properties, alongside the fundamental properties identified by a completed physics. The three main forms of monism are physicalism, which holds that the mind consists of matter organized in a particular way; idealism, which holds that only thought truly exists and matter is merely a representation of mental processes; and neutral monism, which holds that both mind and matter are aspects of a distinct essence that is itself identical to neither of them. Psychophysical parallelism is a third possible alternative regarding the relation between Mind and body, between interaction (dualism) and one-sided action (monism).]
Several philosophical perspectives have been developed which reject the mind–body dichotomy. The historical materialism of Karl Marx and subsequent writers, itself a form of physicalism, held that consciousness was engendered by the material contingencies of one's environment. An explicit rejection of the dichotomy is found in French structuralism, and is a position that generally characterized post-war Continental philosophy.
The absence of an empirically identifiable meeting point between the non-physical mind (if there is such a thing) and its physical extension (if there is such a thing) has been raised as a criticism of dualism, and many modern philosophers of mind maintain that the mind is not something separate from the body. These approaches have been particularly influential in the sciences, particularly in the fields of sociobiology, Computer science, evolutionary psychology, and the neurosciences.
An ancient model of the mind known as the Five-Aggregate Model, described in the Buddhist teachings, explains the mind as continuously changing sense impressions and mental phenomena. Considering this model, it is possible to understand that it is the constantly changing sense impressions and mental phenomena (i.e., the mind) that experiences/analyzes all external phenomena in the world as well as all internal phenomena including the body anatomy, the nervous system as well as the organ brain. This conceptualization leads to two levels of analyses: (i) analyses conducted from a third-person perspective on how the brain works, and (ii) analyzing the moment-to-moment manifestation of an individual's mind-stream (analyses conducted from a first-person perspective). Considering the latter, the manifestation of the mind-stream is described as happening in every person all the time, even in a scientist who analyses various phenomena in the world, including analyzing and hypothesizing about the organ brain.