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This second of three volumes begins in the middle of the 1960s and traces Sontag's evolution from fledgling participant in the artistic and intellectual world to renowned critic.
This, the second of three volumes of Susan Sontag's journals and notebooks, begins where the first volume left off, in the middle of the 1960s. It traces and documents Sontag's evolution from fledgling participant in the artistic and intellectual world of New York City to world-renowned critic and dominant force in the world of ideas with the publication of the groundbreaking Against Interpretation in 1966. As Consciousness is Harnessed to Flesh follows Sontag through the turbulent years of the 1960s—from her trip to Hanoi at the peak of the Vietnam War to her time making films in Sweden—up to 1981 and the beginning of the Reagan era. This is an invaluable record of the inner workings of one of the most inquisitive and analytical thinkers of the twentieth century at the height of her power. It is also a remarkable document of one individual's political and moral awakening.
As Consciousness is Harnessed to Flesh reveals the inner life of Susan Sontag. Providing a unique insight into the mind of one of the leading intellectuals of the modern age, Susan Sontag's As Conscious is Harnessed to Flesh chronicles the cultural, moral, and political journeys of this renowned critic and artist at the height of her powers. As Consciousness Is Harnessed to Flesh follows Sontag through the turbulent years of the late 1960s - from her trip to Hanoi at the peak of the Vietnam War to her time making films in Sweden - up to 1980, just before the beginning of the Reagan era. This is an invaluable record of the inner workings of one of the most inquisitive and analytical thinkers of the twentieth century at the height of her power. It is also a remarkable document of on individual's political and moral awakening. 'More true to life, both intellectual and emotional, than the most artful novel or careful biography' Sunday Telegraph 'Gold dust' Sunday Times 'A powerful self-portrait emerges. In its fragmentation . . . and passion, its combination of the erudite and the everyday, it is more true to life, both intellectual and emotional, than the most artful novel or careful biography. It may well be that Sontag's diaries will come to be seen as just as brilliant and important as anything she wrote' Sunday Telegraph 'Mesmerising, fascinating' Guardian 'Express the fullness and diversity of her intellectual curiosity. Revelatory in the most profound sense: they are existential fragments, self-selected thoughts, emotions, reactions . . . arising in one of the most remarkable minds of the twentieth century' The Times One of America's best-known and most admired writers, Susan Sontag was also a leading commentator on contemporary culture until her death in December 2004. Her books include four novels and numerous works of non-fiction, among them Regarding the Pain of Others, On Photography, Illness as Metaphor, At the Same Time, Against Interpretation and Other Essays and Reborn: Early Diaries 1947-1963, all of which are published by Penguin. A further eight books, including the collections of essays Under the Sign of Saturn and Where the Stress Falls, and the novels The Volcano Lover and The Benefactor, are available from Penguin Modern Classics.
If you think that intelligence emanates from the mind and that reasoning necessitates the suppression of emotion, you’d better think again—or rather not “think” at all. In his provocative new book, Guy Claxton draws on the latest findings in neuroscience and psychology to reveal how our bodies—long dismissed as mere conveyances—actually constitute the core of our intelligent life. From the endocrinal means by which our organs communicate to the instantaneous decision-making prompted by external phenomena, our bodies are able to perform intelligent computations that we either overlook or wrongly attribute to our brains. Embodied intelligence is one of the most exciting areas in contemporary philosophy and neuropsychology, and Claxton shows how the privilege given to cerebral thinking has taken a toll on modern society, resulting in too much screen time, the diminishment of skilled craftsmanship, and an overvaluing of white-collar over blue-collar labor. Discussing techniques that will help us reconnect with our bodies, Claxton shows how an appreciation of the body’s intelligence will enrich all our lives.
What are human beings like? How is knowledge possible? What is truth? Where do moral values come from? Questions like these have stood at the center of Western philosophy for centuries. In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that:Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way.Abstract concepts are mostly metaphorical. Much of the subject matter of philosopy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along.Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences.Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosopy all do not exist.Then what does?Lakoff and Johnson show that a philosopy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosopy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosopy: how we conceive rationality, and how we conceive language.
Demystifying consciousness: how subjective experience can be explained by natural brain and evolutionary processes. Consciousness is often considered a mystery. How can the seemingly immaterial experience of consciousness be explained by the material neurons of the brain? There seems to be an unbridgeable gap between understanding the brain as an objectively observed biological organ and accounting for the subjective experiences that come from the brain (and life processes). In this book, Todd Feinberg and Jon Mallatt attempt to demystify consciousness—to naturalize it, by explaining that the subjective, experiencing aspects of consciousness are created by natural brain processes that evolved in natural ways. Although subjective experience is unique in nature, they argue, it is not necessarily mysterious. We need not invoke the unknown or unknowable to explain its creation. Feinberg and Mallatt flesh out their theory of neurobiological naturalism (after John Searle's biological naturalism) that recognizes the many features that brains share with other living things, lists the neural features unique to conscious brains, and explains the subjective–objective barrier naturally. They investigate common neural features among the diverse groups of animals that have primary consciousness—the type of consciousness that experiences both sensations received from the world and affects such as emotions. They map the evolutionary development of consciousness and find an uninterrupted progression over time, without inserting any mysterious forces or exotic physics. Finally, bridging the previously unbridgeable, they show how subjective experience, although different from objective observation, can be naturally explained.
How the Body Shapes the Mind is an interdisciplinary work that addresses philosophical questions by appealing to evidence found in experimental psychology, neuroscience, studies of pathologies, and developmental psychology. There is a growing consensus across these disciplines that the contribution of embodiment to cognition is inescapable. Because this insight has been developed across a variety of disciplines, however, there is still a need to develop a common vocabulary that is capable of integrating discussions of brain mechanisms in neuroscience, behavioural expressions in psychology, design concerns in artificial intelligence and robotics, and debates about embodied experience in the phenomenology and philosophy of mind. Shaun Gallagher's book aims to contribute to the formulation of that common vocabulary and to develop a conceptual framework that will avoid both the overly reductionistic approaches that explain everything in terms of bottom-up neuronal mechanisms, and inflationistic approaches that explain everything in terms of Cartesian, top-down cognitive states. Gallagher pursues two basic sets of questions. The first set consists of questions about the phenomenal aspects of the structure of experience, and specifically the relatively regular and constant features that we find in the content of our experience. If throughout conscious experience there is a constant reference to one's own body, even if this is a recessive or marginal awareness, then that reference constitutes a structural feature of the phenomenal field of consciousness, part of a framework that is likely to determine or influence all other aspects of experience. The second set of questions concerns aspects of the structure of experience that are more hidden, those that may be more difficult to get at because they happen before we know it. They do not normally enter into the content of experience in an explicit way, and are often inaccessible to reflective consciousness. To what extent, and in what ways, are consciousness and cognitive processes, which include experiences related to perception, memory, imagination, belief, judgement, and so forth, shaped or structured by the fact that they are embodied in this way?
Alva Noë is one of a new breed—part philosopher, part cognitive scientist, part neuroscientist—who are radically altering the study of consciousness by asking difficult questions and pointing out obvious flaws in the current science. In Out of Our Heads, he restates and reexamines the problem of consciousness, and then proposes a startling solution: Do away with the two hundred-year-old paradigm that places consciousness within the confines of the brain. Our culture is obsessed with the brain—how it perceives; how it remembers; how it determines our intelligence, our morality, our likes and our dislikes. It's widely believed that consciousness itself, that Holy Grail of science and philosophy, will soon be given a neural explanation. And yet, after decades of research, only one proposition about how the brain makes us conscious—how it gives rise to sensation, feeling, and subjectivity—has emerged unchallenged: We don't have a clue. In this inventive work, Noë suggests that rather than being something that happens inside us, consciousness is something we do. Debunking an outmoded philosophy that holds the scientific study of consciousness captive, Out of Our Heads is a fresh attempt at understanding our minds and how we interact with the world around us.
A pioneering neuroscientist argues that we are more than our brains To many, the brain is the seat of personal identity and autonomy. But the way we talk about the brain is often rooted more in mystical conceptions of the soul than in scientific fact. This blinds us to the physical realities of mental function. We ignore bodily influences on our psychology, from chemicals in the blood to bacteria in the gut, and overlook the ways that the environment affects our behavior, via factors varying from subconscious sights and sounds to the weather. As a result, we alternately overestimate our capacity for free will or equate brains to inorganic machines like computers. But a brain is neither a soul nor an electrical network: it is a bodily organ, and it cannot be separated from its surroundings. Our selves aren't just inside our heads -- they're spread throughout our bodies and beyond. Only once we come to terms with this can we grasp the true nature of our humanity.
"Starting with the grim Britain of the Civil War era, with its punishing sense of the body as a corrupt vessel for the soul, Roy Porter charts how, through figures as diverse as Locke, Swift, Johnson, and Gibbon, ideas about medicine, politics, and religion fundamentally changed notions of self. He shows how the Enlightenment (with its explosion or rational thinking and scientific invention of the eighteenth and nineteenth centuries) provided a lens through which we can best see the profound shift from the theocentric, otherwordly, Dark Ages to the modern, earthly, body-centered world we live in today. As man made in God's image gave way to the Enlightenment's notion of the Self-made man, the body moved center stage. Porter writes brilliantly on the ways in which men and women flaunted, decorated, tanned, and dieted themselves: activities that we find familiar but that a Puritan divine would have considered satanic. And he explores how, at the end of the century, the human soul took on a new significance in the works of Godwin, Blake, and Byron."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved