In “Evolution Explains It All for You,” Galen Strawson considers Daniel Dennett’s arguments for compatibilism, the idea that “freedom is wholly compatible with determinism, although determinism is the view that everything that happens in the universe is necessitated by what has already happened, so that nothing can ever occur otherwise than it actually does.” Yet, Strawson says, “This compatibilist freedom … seems intensely unsatisfactory. “
The obstaclean theory of matter is that idealism (any theory that denies the existence of the material world) won’t work because it can’t explain obstacles that get in our way. And that is matter. But what is matter good for? “Matter, in the end, is the atheist’s solution to the problem of evil.”
Two heads … a very interesting profile of Paul and Patricia Churchland, the mind-body problem generally, and the revolutionary neuroscience they dream of …
Paul and Pat, realizing that the revolutionary neuroscience they dream of is still in its infancy, are nonetheless already preparing themselves for this future, making the appropriate adjustments in their everyday conversation. One afternoon recently, Paul says, he was home making dinner when Pat burst in the door, having come straight from a frustrating faculty meeting. “She said, ‘Paul, don’t speak to me, my serotonin levels have hit bottom, my brain is awash in glucocorticoids, my blood vessels are full of adrenaline, and if it weren’t for my endogenous opiates I’d have driven the car into a tree on the way home. My dopamine levels need lifting. Pour me a Chardonnay, and I’ll be down in a minute.’ ”
(Until July 21, only subscribers had access to this article on The New Yorker‘s website. It may go back behind the paywall when the magazine sets up a “metered paywall” in Fall 2014.)
I think therefore I exercise. Do you believe you are two different kinds of things (an immaterial mind and a material body), or do you believe that the mind is not an immaterial substance that is different from the physical world? It turns out that your belief one way or the other might have any important real-world consequences on your health.
Interview with Mary Midgley. “The moral philosopher has, in her 10th decade, become rather fashionable, as her fight to defend human consciousness against the likes of Richard Dawkins gathers admirers around the world.”
… by putting the immaterial on the table? Is there any kind of thing in the universe in addition to the stuff physicists study?
In “Visions of the Impossible,” Jeffrey Kripal says: “After all, consciousness is the fundamental ground of all that we know or ever will know. It is the ground of all of the sciences, all of the arts, all of the social sciences, all of the humanities, indeed all human knowledge and experience. Moreover, as far as we can tell, this presence is sui generis. It is its own thing. We know of nothing else like it in the universe, and anything we might know later we will know only through this same consciousness. Many want to claim the exact opposite, that consciousness is not its own thing, is reducible to warm, wet tissue and brainhood. But no one has come close to showing how that might work. Probably because it doesn’t.” Under the circumstances, Kripal says, we need an account of consciousness that synthesizes the “Aristotelian” materialist understanding of consciousness with the “Platonic” nonmaterialist understanding.
In “Science Is Being Bashed by Academics Who Should Know Better,” Jerry Coyne replies: “When science manages to find reliable evidence for … clairvoyance, I’ll begin to pay attention. Until then, the idea of our brain as a supernatural radio seems like a kind of twentieth-century alchemy—the resort of those whose will to believe outstrips their respect for the facts.”
And in turn Kripal replies to Coyne in “Embracing the Unexplained, Part 2,” that Coyne’s piece is “name-calling and an attempt to control and manipulate the data so that the ‘proper’ conclusions are reached. My point is a simple one: If you put the ‘impossible’ data on the table, you will arrive at different conclusions.” And to make his case he calls on Barbara Ehrenreich’s “A Rationalist’s Mystical Moment” for support.
When and why did faith start to fade? An interesting review of the reasons and causes of contemporary disbelief. Or maybe faith isn’t fading: The False Equation of Atheism and Intellectual Sophistication.