Neurophilosophy

"A Bradford book." Bibliography: p. [491]-523. Includes index.

Walter applies the methodology of neurophilosophy to one of philosophy's central challenges, the notion of free will. Neurophilosophical conclusions are based on, and consistent with, scientific knowledge about the brain and its functioning. Neuroscientists routinely investigate such classical philosophical topics as consciousness, thought, language, meaning, aesthetics, and death. According to Henrik Walter, philosophers should in turn embrace the wealth of research findings and ideas provided by neuroscience. In this book Walter applies the methodology of neurophilosophy to one of philosophy's central challenges, the notion of free will. Neurophilosophical conclusions are based on, and consistent with, scientific knowledge about the brain and its functioning. Walter's answer to whether there is free will is, It depends. The basic questions concerning free will are (1) whether we are able to choose other than we actually do, (2) whether our choices are made intelligibly, and (3) whether we are really the originators of our choices. According to Walter, freedom of will is an illusion if we mean by it that under identical conditions we would be able to do or decide otherwise, while simultaneously acting only for reasons and being the true originators of our actions. In place of this scientifically untenable strong version of free will, Walter offers what he calls natural autonomy—self-determination unaided by supernatural powers that could exist even in an entirely determined universe. Although natural autonomy can support neither our traditional concept of guilt nor certain cherished illusions about ourselves, it does not imply the abandonment of all concepts of responsibility. For we are not mere marionettes, with no influence over our thoughts or actions.

Progress in the neurosciences is profoundly changing our conception of ourselves. Contrary to time-honored intuition, the mind turns out to be a complex of brain functions. And contrary to the wishful thinking of some philosophers, there is no stemming the revolutionary impact that brain research will have on our understanding of how the mind works. Brain-Wise is the sequel to Patricia Smith Churchland's Neurophilosophy, the book that launched a subfield. In a clear, conversational manner, this book examines old questions about the nature of the mind within the new framework of the brain sciences. What, it asks, is the neurobiological basis of consciousness, the self, and free choice? How does the brain learn about the external world and about its own introspective world? What can neurophilosophy tell us about the basis and significance of religious and moral experiences? Drawing on results from research at the neuronal, neurochemical, system, and whole-brain levels, the book gives an up-to-date perspective on the state of neurophilosophy—what we know, what we do not know, and where things may go from here.

Applying insights from neuroscience to philosophical questions about the self, consciousness, and the healthy mind. Can we “see” or “find” consciousness in the brain? How can we create working definitions of consciousness and subjectivity, informed by what contemporary research and technology have taught us about how the brain works? How do neuronal processes in the brain relate to our experience of a personal identity? Where does the brain end and the mind begin? To explore these and other questions, esteemed philosopher and neuroscientist Georg Northoff turns to examples of unhealthy minds. By investigating consciousness through its absence—in people in vegetative states, for example—we can develop a model for understanding its presence in an active, healthy person. By examining instances of distorted self-recognition in people with psychiatric disorders, like schizophrenia, we can begin to understand how the experience of “self” is established in a stable brain. Taking an integrative approach to understanding the self, consciousness, and what it means to be mentally healthy, this book brings insights from neuroscience to bear on philosophical questions. Readers will find a science-grounded examination of the human condition with far-reaching implications for psychology, medicine, our daily lives, and beyond.

Bringing together recent case studies and insights into current developments, this collection introduces philosophers to a range of experimental methods from neuroscience. Chapters provide a comprehensive survey of the discipline, covering neuroimaging such as EEG and MRI, causal interventions like brain stimulation, advanced statistical methods, and approaches drawing on research into the development of human individuals and humankind. A team of experts combine clear explanations of complex methods with reports of cutting-edge research, advancing our understanding of how these tools can be applied to further philosophical inquiries into agency, emotions, enhancement, perception, personhood and more. With contributions organised by neuroscientific method, this volume provides an accessible overview for students and scholars coming to neurophilosophy for the first time, presenting a range of topics from responsibility to metacognition.

Pragmatist Neurophilosophy:American Philosophy and the Brain explains why the broad tradition of pragmatism is needed now more than ever. Bringing pragmatist philosophers together with cognitive psychologists and neuroscientists, this volume explores topics of urgent interest across neuroscience and philosophy from the perspective of pragmatism. Discussing how Charles Peirce, William James, John Dewey, and George Mead benefited from their laboratory-knowledge, contributors treat America's first-generation pragmatists as America's first cognitive scientists. They explain why scientists today should participate in pragmatic judgments, just as the classical pragmatists did, and how current scientists can benefit from their earlier philosophical explorations across the same territory. Looking at recent neuroscientific discoveries in relation to classical pragmatists, they explore emerging pragmatic views supported directly from the behavioral and brain sciences and describe how "neuropragmatism" engages larger cultural questions by adequately dealing with meaningful values and ethical ideals. Pragmatist Neurophilosophy is an important contribution to scholars of both pragmatism and neuroscience and a timely reminder that America's first generation of pragmatists did not stumble onto its principles, but designed them in light of biology's new discoveries.

The growth of neuroscience and the spread of general interest in the brain have prompted concern for ethical issues posed by neuroscientists. Despite the growing interest in the brain, neuroscience, and the profound issues that neuroscience raises, up to this point, relatively little attention has been given to, broadly speaking, neurophilosophical reflection on the brain in the context of sport. This book seeks to address this gap. Sport abounds with issues ripe for neurophilosophical treatment. Human movement, intentionality, cognition, cooperation, and vulnerability to injury directly and indirectly implicate the brain, and feature prominently in sport. This innovative volume comprises chapters by a team of international scholars who have written on a wide variety of topics at the intersection of sport, ethics, and neurophilosophy. Not only are the issues presented here of pressing philosophical and practical concerns, they also represent a new mode of fluid interaction between science and philosophy for the future of sports scholarship. This book was originally published as a special issue of the journal Sport, Ethics and Philosophy.

Any mention of the relationship, still poorly understood, between body (or brain) and mind invariably invokes the name of Descartes, who is often thought of as the father of modern philosophy and perhaps of neurophilosophy. Although a native of the heart of France (the region around Tours), Rene Descartes travelled widely, as everyone knows, especially to Holland and Sweden. It should come as no surprise, that the Congress of Neurophilosophy and Alzheimer's Disease was the first in the series of Fondation Ipsen Colloques Medecine et Recherche to be held outside France. The meeting was held in San Diego (California) on January 11, 1991. This venue was chosen for a number of reasons. The University of California San Diego is without doubt one of the most dynamic universities today. A good number of friends of the Fondation Ipsen who have taken part as speakers in previous conferences are based there. Patricia Churchland, whose publications have helped "launch" the term "neurophilosophy", also teaches there. The choice of this particular venue gave us the welcome opportunity of benefiting directly during the conference from the participation of many eminent (including some Nobel Prize-winning) scientists, including biochemists, neuro scientists and "alzheimerologist", psychologists, cognitive science specialists and philosophers.