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How are philosophical and theological concepts conceived in the mind? Why are certain topics of greater importance to philosophers and theologians? Why do people think about these issues in the first place? These are the questions that are explored in the ground breaking book, "The Metaphysical Mind". Philosophy and theology usually considers various fundamental concepts such as those related to being, reality, causality, logic, or phenomenology. But the philosophical approach to these topics often leaves out one of the most important things - the human brain. After all, it is the brain that is actually thinking about these ideas in the first place. "The Metaphysical Mind" explores the relationship between the brain and philosophical thought and helps us to understand how the brain enables and restricts our ability to think about these metaphysical concepts. One of the major developments of contemporary thought has been the field of hermeneutics. Hermeneutics considers the environmental, linguistic, and cultural factors that influence a given philosopher in order to determine how particular ideas or texts may have been shaped. However, no one has ever examined philosophical and theological thought specifically from the hermeneutical perspective of the neurobiological and genetic substrate that underlies such thinking. This "neuroscientific hermeneutic" or "neurohermeneutic" refers specifically to the functions of the brain and how they are related to various thought processes which have been at the cornerstone of philosophical and theological thought throughout history. Additionally, this neurohermeneutic helps to better interpret how and why such thoughts develop. Neurohermeneutics is based upon a synthesis of information from multiple fields including anthropology, neurophysiology, cognitive neuroscience, genetics, theology, and philosophy. Many of the major milestones in the history of philosophical and theological thought from pre-Socratic thinkers to the present day can be considered from the perspective of the functioning of the human mind and its multimodal interaction with the social, cultural, intellectual, and physical environment. In particular, the development of some of the most dramatic concepts in philosophy and theology can be considered in relation to certain brain functions and how those functions enable human beings to interpret meaning in the world. Similarly, contemplative/meditative traditions can be considered to be associated with certain brain functions in order to explore how such experiences are perceived and interpreted. This book will also consider the issue of the experience of reality from a neurophysiological perspective. This leads to fascinating conclusions regarding the nature and degrees of reality and how the brain experiences that reality. Although not all philosophical and theological concepts will be examined, many of the major movements will be considered in order to extrapolate to the notion that a neurobiological hermeneutic may provide a basis and fundamental bias for all philosophical thinking - a "metaphilosophy" (or "metatheology" in the specific context of religion). Ultimately, this approach might even lead to a "megaphilosophy" containing universal concepts that could be conceived of from any philosophical or theological perspective. The result of this analysis leads to a description of the "metaphysical mind" which is necessarily driven to pursue philosophical and theological questions, but also shapes how the answers to such questions arise. Thus, the brain itself is "designed" to function in a philosophical or metaphysical manner. This revolutionary approach to philosophical and theological thought will provide readers something to think about for the millennium to come.
Structure and the Metaphysics of Mind is the first book to show how hylomorphism can be used to solve mind-body problems--persistent problems understanding how thought, feeling, perception, and other mental phenomena fit into the physical world described by our best science. Hylomorphism claims that structure is a basic ontological and explanatory principle. Some individuals, paradigmatically living things, consist of materials that are structured or organized in various ways. Those structures are responsible for individuals being the kinds of things they are, and having the kinds of powers or capacities they have. From a hylomorphic perspective, mind-body problems are byproducts of a worldview that rejects structure. Hylomorphic structure carves out distinctive individuals from the otherwise undifferentiated sea of matter and energy described by our best physics, and it confers on those individuals distinctive powers, including the powers to think, feel, and perceive. A worldview that rejects hylomorphic structure lacks a basic principle which distinguishes the parts of the physical universe that can think, feel, and perceive from those that can't, and without such a principle, the existence of those powers in the physical world can start to look inexplicable and mysterious. But if mental phenomena are structural phenomena, as hylomorphism claims, then they are uncontroversially part of the physical world, for on the hylomorphic view, structure is uncontroversially part of the physical world. Hylomorphism thus provides an elegant way of solving mind-body problems.
The unifying theme of these thirteen essays is understanding. Haugeland addresses mind and intelligence; intelligibility; analog and digital systems and supervenience; presuppositions about the foundational notions of intentionality and representation; and the essential character of understanding in relation to what is understood.
The Metaphysics of Mind presents and discusses the major contemporary theories of the nature of mind, including Dualism, Physicalism, Role-Functionalism, Russellian Monism, Panpsychism, and Eliminativism. Its primary goal is to examine the strengths and weaknesses of the theories in question, including their prospects for explaining the special qualitative character of sensations and perceptual experiences, the special outer-directedness of beliefs, desires, and other intentional states, and—more generally—the place of mind in the world of nature, and the relation between mental states and the behaviors that they (seem to) cause. It also discusses, briefly, some further questions about the metaphysics of mind, namely, whether groups of individuals, or entire communities, can possess mental states that cannot be reduced to the mental states of the individuals in those communities, and whether the boundaries between mind and world are as sharp as they may seem.
This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-'Abelard loves Eloise', 'Simmias is taller than Socrates', 'smoking causes cancer', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.
In the nineteenth and early twentieth centuries, Mexicans and Americans joined together to transform the U.S.-Mexico borderlands into a crossroads of modern economic development. This book reveals the forgotten story of their ambitious dreams and their ultimate failure to control this fugitive terrain. Focusing on a mining region that spilled across the Arizona-Sonora border, this book shows how entrepreneurs, corporations, and statesmen tried to domesticate nature and society within a transnational context. Efforts to tame a 'wild' frontier were stymied by labour struggles, social conflict, and revolution. Fugitive Landscapes explores the making and unmaking of the U.S.-Mexico border, telling how ordinary people resisted the domination of empires, nations, and corporations to shape transnational history on their own terms. By moving beyond traditional national narratives, it offers new lessons for our own border-crossing age.
A lucid and wide-ranging introduction to the philosophy of mind, suitable for readers with a basic grounding in philosophy.
GAIN A WHOLE NEW PERSPECTIVE ON THE CORE PRINCIPLE THAT “MIND IS THE BUILDER” UPDATED AND EXPANDED In this electrifying and practical book, PEN Award-winning historian and popular voice of esoteric spirituality Mitch Horowitz explores the inner meaning of Edgar Cayce’s positive-mind principles, and how to use them in your life. Mitch combines history and hands-on instruction to open a new window on power of thought, the ways that current science is validating metaphysics, and how to use positive-mind philosophy to improve your life. This edition includes a new essay, “Edgar Cayce: Ordinary Man, Extraordinary Messenger.” WHAT CRITICS ARE SAYING ABOUT MITCH HOROWITZ... WASHINGTON POST:“Treats esoteric ideas and movements with an even-handed intellectual studiousness that is too often lost in today’s raised-voice discussions.” BOINGBOING:“Horowitz comes across as the real deal: he is an authentic ‘adept mind’ and he knows his stuff.” SCIENCE OF MIND:“One of the few figures to break through into mainstream and national media as a voice of esoteric ideas.” LA REVIEW OF BOOKS: “An expert on esoteric religious thought in American life.” GUIDEPOSTS: “Mitch Horowitz practices what he preaches.”
Do religious experiences come from God, or are they merely the random firing of neurons in the brain? Drawing on his own research with Carmelite nuns, neuroscientist Mario Beauregard shows that genuine, life-changing spiritual events can be documented. He offers compelling evidence that religious experiences have a nonmaterial origin, making a convincing case for what many in scientific fields are loath to consider—that it is God who creates our spiritual experiences, not the brain. Beauregard and O'Leary explore recent attempts to locate a "God gene" in some of us and claims that our brains are "hardwired" for religion—even the strange case of one neuroscientist who allegedly invented an electromagnetic "God helmet" that could produce a mystical experience in anyone who wore it. The authors argue that these attempts are misguided and narrow-minded, because they reduce spiritual experiences to material phenomena. Many scientists ignore hard evidence that challenges their materialistic prejudice, clinging to the limited view that our experiences are explainable only by material causes, in the obstinate conviction that the physical world is the only reality. But scientific materialism is at a loss to explain irrefutable accounts of mind over matter, of intuition, willpower, and leaps of faith, of the "placebo effect" in medicine, of near-death experiences on the operating table, and of psychic premonitions of a loved one in crisis, to say nothing of the occasional sense of oneness with nature and mystical experiences in meditation or prayer. Traditional science explains away these and other occurrences as delusions or misunderstandings, but by exploring the latest neurological research on phenomena such as these, The Spiritual Brain gets to their real source.
This monograph examines the metaphysical commitments of the new mechanistic philosophy, a way of thinking that has returned to center stage. It challenges a variant of reductionism with regard to higher-level phenomena, which has crystallized as a default position among these so-called New Mechanists. Furthermore, it opposes those philosophers who reject the possibility of interlevel causation. Contemporary philosophers believe that the explanation of scientific phenomena requires the discovery of relevant mechanisms. As a result, new mechanists are, in the main, concerned solely with epistemological questions. But, the author argues, their most central claims rely on metaphysical assumptions. Thus, they must also take into account metaphysics, a system of thought concerned with explaining the fundamental nature of being and the world around it. This branch of philosophy does indeed matter to the empirical sciences. The chapters investigate the nature of mechanisms, their components, and the ways in which they can bring about different phenomena. In addition, the author develops a novel account of causation in terms of activities. The analysis provides the basis for many further research projects on mechanisms and their relations to, for example, the mind-body problem, realization, multiple realization, natural kinds, causation, laws of nature, counterfactuals, and scientific levels.