Conscience: The origins of moral intuition by Patricia Churchland - book overview

 I read this book a few months ago. It is written by Professor Patricia Churchland who also wrote the neurophilosophy book 'Touching the void: the self as brain" (read overview on this blog here).

This is a short book of just under 200 pages and an introductory chapter followed by eight other chapters. The book has had positive reviews - example here. Churchland provides authentic examples from her experiences to help explain the complex biological and philosophical underpinnings of human conscience.

The introduction lays out the parameters of the book. A brief historical overview of how conscience has been envisioned; then several ways to study origins and practice of moral intuition; and some caveats on definitions of moral decisions, conscience etc. as these are amorphous and dependent on context.

Chapter 2 ‘the snuggle for survival’ reviews the current understanding of why we care for others, empathy etc. from a brain physiology perspective. The chapter provides a good introduction to contemporary neuroscience knowledge on the brain’s contribution to human emotion.

The third chapter ‘getting attached’ draws on studies with prairie voles and the role of oxytoxin in bonding of mammals. The hypothesis is that attachment leads to caring and in turn, caring leads to conscience. The way oxytoxin contributes to social attachment are summarised. Importantly, the argument for how studies with voles inform human emotions is undertaken.

Chapter three discusses the importance of learning and how this contributes to the development of conscience. Neuroscience is used to unpack how the brain ‘learns’ including the mechanisms within the brain which support reinforcement learning. However, learning goes beyond simple conditioning. The studies which are foundations of neuroeconomics are used to explain some of the ways our brain makes decisions based on experiences and ‘intuition’. Therefore, we learn through experience, through some instruction but decisions may not always be made passed on these, but also include biochemical impulses we may not have conscious control of.

The contributions of the socio-cultural are brought into play in Chapter four as the previous chapter focused on individualised learning. Social norms and expectations from historical-cultural-political sources, colour our experiences, in turn affecting the decisions we make (or not make). Again some of the studies from neuroeconomics are used to try to explain why people make ‘non-logical’ decisions. Some of these may be traced to our upbringing but there is also seems to be a ‘fairness’ decision mechanism which causes us to make decisions which have implications on our ‘tribal’ standing and acceptance.

Then Chapter five delves into the complexities of what makes us who we are. Where does personality come from? Is it innate or learnt? Twin studies are summarised to try to unravel the ‘nature vs nurture’ debate. In the end, it is the contribution of both. Whether one takes precedence over the other is still contentious and again dependent on individuals’ context.

Chapter six discusses why some people seem to lack conscience through summaries of studies on psychopathy. Why do some individuals lack empathy or have predilections for violence to others? Stressed the importance of seeing psychopathy as not a mental illness but more as a personality difference. Hypothesis of brain injury contributing to how the brain is wired and allowing for psychopathic tendencies to arise.

Chapter seven presents neurophilosophical discussions on morality. Begins with the three problems presented by ‘rule purveyors’ and how these may be used to understand why humans have developed religion, pure reasoning and rules to live by. Morality is important as it is a shared set of values and beliefs contributing to the regulation of individuals’ actions. However, moral values are again open to debate, what is right in one culture or situation, is not seen to be similar in another. Therefore, conscience is always something which is set with tensions and having a conscience and making decisions based on ‘moral values’ are different things.

The last chapter draws the threads unravelled in the previous chapters towards a ‘conclusion’. Discussion is undertaken on the concepts underpinning ‘free will’. Do we have ‘free will’. At the moment, difficult to answer but in the future, new techniques in neuroscience and better acceptance, debate and understanding of the contributions of philosophy, may provide deeper understanding.

All in, a highly readable book deliberating a difficult topic.

Presentations - Tim Ingold, Patricia Churchland

I was in Perth for two weeks over the Christmas and New Year to catch up with family. The weather was hot - at least 30'C everyday. I was up early as Perth is 5 hours behind NZ. Comparatively cooler in the morning to work off the good food dished up each day by my mother and other rellies, with 20 - 30 kms bike rides. Thankfully, some small hills and mostly on bike trails to explore area around the Canning River.

During the afternoon, when temperatures made it too hot to be outdoors and my parents, babies, pets  etc. were having their post-lunch siesta, I caught up with a range of youtube videos on topics relevant to my research projects - i.e. trades learning and how people become trades people. Usually, I previewed the video on afternoon. Then spent another afternoon working through the details of some of the concepts presented using Google Scholar and the presenters' webpage. Then drilling down to salient concept and to write up notes etc. with another more selective video watching session. So each of the following presenters took up a good 5 - 6 afternoons.

First up , caught up with a few videos with Professor Tim Ingold who has a chair in Social Anthropology at the University of Aberdeen. There were several videos reflecting the evolution of Professor Ingold's work. One I watched through was on'Thinking through making' recorded in October 2013. Although only about half an hour, the presentation covered many of the precepts of Ingold's work, with text version covering for example in 'Toward an Ecology of Materials'. Annual Review of Anthropology' .

Then, the work of Professor Patricia Churchland from the University of California on neurophilosophy, leading to a collection of videos from Serious Science - which I will park for another occasion to view. Also a longer video on free will and self control related to her work on neuroethics.

I find videos to be a good way to better understand the writings of researchers, especially with topics requiring effort to build up a foundation in and then to work through complex concepts. Viewing the video brings into focus researchers' / writers' standpoint. Good presentations often include examples not always detailed in articles. So, videos are good supplements, especially if ever being able to watch f2f presentations from illustrious academics are out of reach.

The brain and the meaning of life - book overview

Thagard, P. (2010). The brain and the meaning of life. Princeton University Press.

A prosaic book compared to the other books read so far this year in neurobiology, neurophilosophy and neuropsychology. As such, a pragmatic read for those who want to get to the knub of the matter and form a framework for their own understanding of the subject. Research from various disciplines are brought together to explain why we should abandon our concepts of soul, free will and immortality.  Alternatives are offered through recent findings in brain science to provide foundations for morality, reality and the meaning of life. This cartoon provides an apt illustration of how we 'overthink' when compared to our animal friends.

This book revolves around the theme of ‘why we live the lives we live’. It provides a good overview of how recent advances in neuroscience have changed the way the world is viewed. Importantly, the concept that individuals are made up of their physical brain and mind. Once the physical body dies, so does the brain and mind. So why are we here then? and what is our purpose in life?? Thagard argues that it is us that builds our reality, therefore  through our work, love and play, we express what we stand for and who we are.

The book is a good ‘textbook’ introduction to some of the complex ideas presented by other authors exampled by the Churchlands, see blog earlier this year. Thagard’s writing swings towards to academic but is made accessible through the use of analogies and examples.

There are extensive notes provided from each chapter, a glossary of neuroscience and philosophical terms, 15 pages of references covering the salient readings in the field and an index. Therefore, the book provides a good source for people seeking an introduction to the subject.

Touching a nerve: the self as brain - book summary

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.