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This interdisciplinary work discloses an unexpected coherence between recent concepts in brain science and postmodern thought. A nonlinear dynamical model of brain states is viewed as an autopoietic, autorhoetic, self-organizing, self-tuning eruption under multiple constraints and guided by an overarching optimization principle which insures conservation of invariances and enhancement of symmetries. The nonlinear dynamical brain as developed shows quantum nonlocality, undergoes chaotic regimes, and does not compute. Heidegger and Derrida are appropriated as dynamical theorists who are concerned respectively with the movement of time and being ("Ereignis") and text ("Differance"). The chasm between postmodern thought and the thoroughly metaphysical theory that the brain computes is breached, once the nonlinear dynamical framework is adopted. The book is written in a postmodern style, making playful, opportunistic use of marginalia and dreams, and presenting a nonserial surface of broken complexity. (Series A)
This interdisciplinary work discloses an unexpected coherence between recent concepts in brain science and postmodern thought. A nonlinear dynamical model of brain states is viewed as an autopoietic, autorhoetic, self-organizing, self-tuning eruption under multiple constraints and guided by an overarching optimization principle which insures conservation of invariances and enhancement of symmetries. The nonlinear dynamical brain as developed shows quantum nonlocality, undergoes chaotic regimes, and does not compute. Heidegger and Derrida are appropriated as dynamical theorists who are concerned respectively with the movement of time and being ("Ereignis") and text ("Differance"). The chasm between postmodern thought and the thoroughly metaphysical theory that the brain computes is breached, once the nonlinear dynamical framework is adopted. The book is written in a postmodern style, making playful, opportunistic use of marginalia and dreams, and presenting a nonserial surface of broken complexity. (Series A)
This interdisciplinary work discloses an unexpected coherence between recent concepts in brain science and postmodern thought. A nonlinear dynamical model of brain states is viewed as an autopoietic, autorhoetic, self-organizing, self-tuning eruption under multiple constraints and guided by an overarching optimization principle which insures conservation of invariances and enhancement of symmetries. The nonlinear dynamical brain as developed shows quantum nonlocality, undergoes chaotic regimes, and does not compute. Heidegger and Derrida are ‘appropriated’ as dynamical theorists who are concerned respectively with the movement of time and being (Ereignis) and text (Différance). The chasm between postmodern thought and the thoroughly metaphysical theory that the brain computes is breached, once the nonlinear dynamical framework is adopted. The book is written in a postmodern style, making playful, opportunistic use of marginalia and dreams, and presenting a nonserial surface of broken complexity. (Series A)
Applies postmodern theory to the working assumptions and consequent practices of therapy in various disciplines, from clinical psychology to schooling.
From its beginnings in prehistoric religion to its central importance in Western faith traditions, the soul has been a constant source of fascination and speculation. Brain & Belief seeks to understand mankind's obsession with life, death, and the afterlife. Exploring the latest insights from neuroscience, psychopharmacology, and existential psychology, McGraw exhaustively researches the various takes on the human soul and considers the meaning of the soul in a postmodern world. The ambitious scope of the book is balanced by a deeply personal voice whose sympathy for both science and religion is resonant.
Our brains are getting wired differently in the world of digital technology, information revolution, and in the inter-cultural world of global society. Think of the new vocabulary: Global brain, collective intelligence, global village, and cyberspace. That should tell us something about the neural rewiring that is taking place inside of our brains, whether or not we are aware of it. The fact that the human brain changes throughout a person's life in response to intellectual stimulation, physical exercise, exposure to new cultural environments, learning opportunities, and challenges is a revolutionary discovery. Till twenty years ago neuroscientists believed in the conventional theory that the brain's ability at making new neural connections stopped before a child entered adolescence. That is the old dogma. There is a "Second Copernican Revolution" taking place inside of our brains, writes the author, quoting Carl Zimmer. Some experts are suggesting that we are already living in what Richard Restack calls the "neurosociety." Ray Kurzweil, the futurist, is predicting that by 2045 A.D., human beings will be living in an era of "singularity," when non biological machines invented by human brains and human ingenuity are going to outsmart human intelligence billions of times. What is going to be the fate of the human spirit, human spirituality, the feeling of connection to a force and power that is greater than us (God), our ability to use spiritual imagination and our intelligence? Are we progressively moving away from religion and community-based spirituality into the "spirituality of different strokes for different folks?" In his groundbreaking book, Spiritual Intelligence and The Neuroplastic Brain: A Contextual Interpretation of Modern History, Charles W. Mark takes the reader on a journey through modern history and shows the glimpse of what is to come. http: //www.spirituality-intelligence.com
In this book it explores science and technology, makes connections between these epistemic, cultural, and political trends, and develops profound insights into the nature of our postmodernity.
Postmodern philosophy is often dismissed as unintelligible, self-contradictory, and as a passing fad with no contribution to make to the problems faced by philosophers in our time. While this characterization may be true of the type of philosophy labeled postmodern in the 1980s and 1990s, David Ray Griffin argues that Alfred North Whitehead had formulated a radically different type of postmodern philosophy to which these criticisms do not apply. Griffin shows the power of Whitehead's philosophy in dealing with a range of contemporary issues—the mind-body relation, ecological ethics, truth as correspondence, the relation of time in physics to the (irreversible) time of our lives, and the reality of moral norms. He also defends a distinctive dimension of Whitehead's postmodernism, his theism, against various criticisms, including the charge that it is incompatible with relativity theory.
Continental philosophy of religion has been dominated for two decades by “postsecular” and “postmodern” thought. This volume brings together a vanguard of scholars to ask what comes after the postsecular and the postmodern—that is, what is Continental philosophy of religion now? Against the subjugation of philosophy to theology, After the Postsecular and the Postmodern: New Essays in Continental Philosophy of Religion argues that philosophy of religion must either liberate itself from theological norms or mutate into a new practice of thinking in order to confront the challenges religion presents for our time. The essays do not propose a new orthodoxy but set the stage for new debates by reclaiming a practice of philosophy of religion that recovers and draws on the insights of a distinctly modern tradition of Continental philosophy, confronts the challenge of rethinking the secular in the light of the postsecular event, and calls for a move from strictly critical to speculative thought in order to experiment with what philosophy can do. This collection of essays is indispensable for anyone interested in the relationship between philosophy and theology, political questions regarding religion and in what contemporary speculative Continental philosophy has to add to philosophy of religion.