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Abstract

From one of the most original and influential neuroscientists at work today, here is an exploration of consciousness unlike any other-as told by Galileo, who opened the way for the objectivity of science and is now intent on making subjective experience a part of science as well. Giulio Tononi is one of the most creative and the most influential neurologists in the world nowadays. Tononis way of exploring consciousness is different from those of the others, which is that his course of exploring consciousness is narrated by Galileo who used to pave the way for the objectivity of science and devoted himself to making subjective experience a part of science in the book Phi:a Voyage from the Brain to the Soul. Galileo's journey has three parts, each with a different guide. In the first, accompanied by a scientist who resembles Francis Crick, he learns why certain parts of the brain are important and not others, and why consciousness fades with sleep. In the second part, when his companion seems to be named Alturi (Galileo is hard of hearing; his companion's name is actually Alan Turing), he sees how the facts assembled in the first part can be unified and understood through a scientific theory-a theory that links consciousness to the notion of integrated information (also known as phi). In the third part, accompanied by a bearded man who can only be Charles Darwin, he meditates on how consciousness is an evolving, developing, ever-deepening awareness of ourselves in history and culture-that it is everything we have and everything we are. Not since Gödel, Escher, Bach has there been a book that interweaves science, art, and the imagination with such originality. This beautiful and arresting narrative will transform the way we think of ourselves and the world.

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Abstract

In the past fifty years scientists have begun to discover how the human brain functions. In this book Wilder Penfield, whose work has been at the forefront of such research, describes the current state of knowledge about the brain and asks to what extent recent findings explain the action of the mind. He offers the general reader a glimpse of exciting discoveries usually accessible to only a few scientists. He writes: "Throughout my own scientific career I, like other scientists, have struggled to prove that the brain accounts for the mind. But perhaps the time has come when we may profitably consider the evidence as it stands, and ask the question . . . Can the mind be explained by what is now known about the brain?" The central question, he points out, is whether man's being is determined by his body alone or by mind and body as separate elements. Before suggesting an answer, he gives a fascinating account of his experience as a neurosurgeon and scientist observing the brain in conscious patients.

Content

Inhalt: 1. Sherringtonian Alternatives-Two Fundamental Elements or Only One? 2. To Consciousness the Brain Is Messenger 3. Neuronal Action within the Brain 4. Sensory and Voluntary-Motor Organization 5. The Indispensable Substratum of Consciousness 6. The Stream of Consciousness Electrically Reactivated 7. Physiological Interpretation of an Epileptic Seizure 8. An Early Conception of Memory Mechanisms - And a Late Conclusion 9. The Interpretive Cortex 10. An Automatic Sensory-Motor Mechanism 11. Centrencephalic Integration and Coordination 12. The Highest Brain-Mechanism 13. The Stream of Consciousness 14. Introspection by Patient and Surgeon 15. Doubling of Awareness 16. Brain as Computer, Mind as Programmer 17. What the Automatic Mechanism Can Do 18. Recapitulation 19. Relationship of Mind to Brain-A Case Example 20. Man's Being-A Choice Between Two Explanations 21. ComprehensibilityReflections.

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Abstract

Can we 'see' or 'find' consciousness in the brain? How can we create working definitions of consciousness and subjectivity, informed by what contemporary research and technology have taught us about how the brain works? How do neuronal processes in the brain relate to our experience of a personal identity?To explore these and other questions, Georg Northoff turns to examples of unhealthy minds. By investigating consciousness through its absence in a vegetative state, for example, we can develop a model for understanding its presence in an active, healthy person. By examining instances of distorted self-recognition in people with psychiatric disorders, like schizophrenia, we can begin to understand how the experience of ?self? is established in a stable brain.Taking an integrative approach to understanding the self, consciousness, and what it means to be mentally healthy, this book brings insights from neuroscience to bear on philosophical questions.

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Abstract

Philosophers have long debated the mind-body problem whether to attribute such mental features as consciousness to mind or to body. Meanwhile, neuroscientists search for empirical answers, seeking neural correlates for consciousness, self, and free will. In this book, Georg Northoff does not propose new solutions to the mind-body problem; instead, he questions the problem itself, arguing that it is an empirically, ontologically, and conceptually implausible way to address the existence and reality of mental features. We are better off, he contends, by addressing consciousness and other mental features in terms of the relationship between world and brain; philosophers should consider the world-brain problem rather than the mind-body problem. This calls for a Copernican shift in vantage point from within the mind or brain to beyond the brain in our consideration of mental features. Northoff, a neuroscientist, psychiatrist, and philosopher, explains that empirical evidence suggests that the brain's spontaneous activity and its spatiotemporal structure are central to aligning and integrating the brain within the world. This spatiotemporal structure allows the brain to extend beyond itself into body and world, creating the world-brain relation? that is central to mental features. Northoff makes his argument in empirical, ontological, and epistemic-methodological terms. He discusses current models of the brain and applies these models to recent data on neuronal features underlying consciousness and proposes the world-brain relation as the ontological predisposition for consciousness.