Over the last three million years or so, our lineage has diverged sharply from those of our great ape relatives. Change has been rapid (in evolutionary terms) and pervasive. Morphology, life history, social life, sexual behavior, and foraging patterns have all shifted sharply away from those of the other great apes. In The Evolved Apprentice, Kim Sterelny argues that the divergence stems from the fact that humans gradually came to enrich the learning environment of the next generation.
In The Measure of Madness, Philip Gerrans offers a novel explanation of delusion. Over the last two decades, philosophers and cognitive scientists have investigated explanations of delusion that interweave philosophical questions about the nature of belief and rationality with findings from cognitive science and neurobiology.
In 1988, Jerry Fodor and Zenon Pylyshyn challenged connectionist theorists to explain the systematicity of cognition. In a highly influential critical analysis of connectionism, they argued that connectionist explanations, at best, can only inform us about details of the neural substrate; explanations at the cognitive level must be classical insofar as adult human cognition is essentially systematic.
Traditional philosophers approached the issues of free will and moral responsibility through conceptual analysis that seldom incorporated findings from empirical science. In recent decades, however, striking developments in psychology and neuroscience have captured the attention of many moral philosophers. This volume of Moral Psychology offers essays, commentaries, and replies by leading philosophers and scientists who explain and use empirical findings from psychology and neuroscience to illuminate old and new problems regarding free will and moral responsibility.
In our daily life, it really seems as though we have free will, that what we do from moment to moment is determined by conscious decisions that we freely make. You get up from the couch, you go for a walk, you eat chocolate ice cream. It seems that we’re in control of actions like these; if we are, then we have free will. But in recent years, some have argued that free will is an illusion. The neuroscientist (and best-selling author) Sam Harris and the late Harvard psychologist Daniel Wegner, for example, claim that certain scientific findings disprove free will.
In The Feeling Body, Giovanna Colombetti takes ideas from the enactive approach developed over the last twenty years in cognitive science and philosophy of mind and applies them for the first time to affective science—the study of emotions, moods, and feelings. She argues that enactivism entails a view of cognition as not just embodied but also intrinsically affective, and she elaborates on the implications of this claim for the study of emotion in psychology and neuroscience.
It is through touch that we are able to interact directly with the world; it is our primary conduit of both pleasure and pain. Touch may be our most immediate and powerful sense—“the first sense” because of the central role it plays in experience. In this book, Matthew Fulkerson proposes that human touch, despite its functional diversity, is a single, unified sensory modality.
This is not the usual kind of self-help book. Indeed, its major premise heeds a Zen master’s advice to be less self-centered. Yes, it is "one more book of words about Zen," as the author concedes, yet this book explains meditative practices from the perspective of a "neural Zen." The latest findings in brain research inform its suggestions.
If we are material beings living in a material world—and all the scientific evidence suggests that we are—then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism—almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic.
Do you dream in color? If you answer Yes, how can you be sure? Before you recount your vivid memory of a dream featuring all the colors of the rainbow, consider that in the 1950s researchers found that most people reported dreaming in black and white. In the 1960s, when most movies were in color and more people had color television sets, the vast majority of reported dreams contained color. The most likely explanation for this, according to the philosopher Eric Schwitzgebel, is not that exposure to black-and-white media made people misremember their dreams.