I came to this book via other readings and purchased the
ebook version via Amazon. The field of
neurophilosophy is the topic of this book by Professor
Patricia S. Churchland
2013 book published by Norton. Professor Churchland and her husband have
written several books arguing for the application of the neurophilosophical
approach towards understanding how the brain works. A short
youtube clip provides introduction to her work and a
UCTV youtube clip presents discussion of the book ' touching a nerve'. A critique and book review found
here.
In this book, Professor Churchland writes an accessible book
for the layperson trying to understand mind / brain and self. Her stance is
that her brain and herself cannot be envisaged separately, one is bound to the
next and to understand the brain and the self requires not a dualistic metaphor
but a holistic approach.
‘Sometimes neuroscience knows more about myself then I do’!
Brain scans only go a short way towards contributing to our understanding of
how the brain works. As each part of the brain is activated, various other
interfaces are also engaged, all of the interconnections are idiosyncratic to
each individual. Hence, difficult to generalise across to all humans the result
of brain scan studies. Much of decision making is unconscious, how can we say
we have control when so much of how we think occurs subconsciously?!
Argues for a need to change how we approach understanding
how our brains work and contribution to who we are. Uses examples (Galileo,
Harvey’s discovery of how the heart works and Semmelwies work to have doctors
wash their hands between patients) to explain the difficulties of forging a
change in understanding with ingrained and ‘taken for granted’ concepts.
Philosophers facing the need to come to grips with how the brain works need to
make the leap. Neurophilosophy is an approach that needs to bring philosophy
into the modern age. Neurophilosophy brings understandings of neuroscience,
psychology and evolutionary biology into the realm of philosophers.
Churchland then uses her life biography, her childhood on a
farm in a small Canadian farming community, to explain her learning as a
young philosopher and to narrate the story of how she moved into neurophilosophy.
Chapter two provides an overview of the brain’s biological
evolution and philosophy’s perspectives of brain and soul over the ages (Greek
to present). The dualist argument (body and soul) is now rejected as the
presence of the soul cannot be proved. Thus, we are what our brains make of us.
The brain and the soul are one and the same. However, owing to the brain’s
complexity we still do not understand exactly how it works, with much work
still to be undertaken. Churchland undertakes a discussion in the section
‘naysaying is easier than doing science’ of why it is important to continue
work on both philosophical and neurobiological understanding of brain function.
The third chapter titled ‘my heavens’, uses studies of near
death experiences to explore whether there is heaven, or some form of
destination after death. The conclusion being probably not. When our brain
ceases to work, the memories, cognitions and feeling that go with it, also
cease.
Then chapter four discusses the issue of how we acquire
moral thought, where does it lodge in the brain and how do we come about with
decisions or take stands of items of morality. This topic is explored in greater
detail in a previous Churchland book ‘
Brain trust: What neuroscience tells usabout morality‘ and this chapter provides a summary of where our values may
come from, the biological evolution of mammals’ caring for their young and each
other and the links toward humans’ development of morality.
The less palatable aspects of humanity ‘aggression and sex’
are discussed in the next chapter. Our predilection for aggressive solutions is
again explained through evolutionary biology. Social, economic and political
forces added to the mix, bring out some of the worse acts of human atrocities
against each other. The difference between male and female and the influence of
sexualism are also discussed in this chapter.
Chapter 6 continues the themes presented in the previous
chapter with discussions on whether genocide is in our genes and the influences
of institutional norms of shaping behaviour.
The next chapter explores the contributions towards
ameliorating the aspects of ourselves presented in the previous two chapters.
Chapter 7 discusses aspects of free will, habits and self-control. The
definition of free will takes up about ¼ of the chapter as it is difficult to
pin down what is free will due to its contextualised application. So free will
could be if you intend an action, know what you are doing, are of sound mind,
and are not forced to make the decision.
Chapter 8 ‘hidden cognition’ is of interest towards informing our understanding of how learning works. The unconscious part of our mind is often underestimated or
unrecognised. Yet, much of what makes us who we are is predicated on how others
read our unconscious actions. Our reading of the unconscious ‘vibes’ from
others also contributes to how we interact with others. The work of Freud and
Helmholtz are reviewed with regards to what we now know about our unconscious
selves. Thinking, does not need language, we possess concepts that are difficult
to articulate (
Johnson & Lakoff - metaphors we live by). Each of us is an integrated package of
thoughts, feelings, both conscious and unconscious.
Then chapter 9 continues on with ‘the conscious life
explained’ with an overview of research in sleep psychology and neurobiology.
The relationships between our conscious and unconscious self are also
discussed. Sensory signals of which we are conscious are highly integrated and
processed by our unconscious brain. When required in a ‘novel’ situation, the
unconscious thoughts become availed to our conscious self. Note, our conscious
self has a limited capacity, so we continually shuffle items back and forth
between conscious and unconscious. Novelty calls attention to selected items to
dredge from our unconsciousness and we can select from a vast store. The key is
we are able to select the right items as and when required (Barrs, global
workspace theory).
The last chapter closes an enlightening read with the
‘balancing act’ between reporting new learnings in the neurosciences with the
need to not over generalise or sensationalise findings. Each study adds parts
to parts of the whole in understanding how the brain works. Isolating studies
and reporting them out of context does not assist the general public. Also, the
neurosciences are still continually finding new applications and discoveries,
refuting old concepts and requiring new understanding to be applied. Recommends
brainfacts.org as one way to keep up to date through access to proven findings.
In all, a good book to read for an overview of the present
discussion on brain and mind. Professor Churchland writes clearly and uses
examples many lay people can relate to.
