my mind on books

Great Myths of the Brain by Christian Jarrett (Wiley Blackwell, 2014)

(kindle ed.), (amazon.co.uk), (UK kindle ed.)

Book description from the publisher:

Great Myths of the Brain introduces readers to the field of neuroscience by examining popular myths about the human brain. Explores commonly-held myths of the brain through the lens of scientific research, backing up claims with studies and other evidence from the literature Looks at enduring myths such as “Do we only use 10% of our brain?”, “Pregnant women lose their mind”, “Right-brained people are more creative” and many more. Delves into myths relating to specific brain disorders, including epilepsy, autism, dementia, and others Written engagingly and accessibly for students and lay readers alike, providing a unique introduction to the study of the brain Teaches readers how to spot neuro hype and neuro-nonsense claims in the media.

Google Books preview:

See also: Author’s website

Waking, Dreaming, Being: Self and Consciousness in Neuroscience, Meditation, and Philosophy by Evan Thompson (Columbia University Press, 2014)

(kindle ed.), (amazon.co.uk), (UK kindle ed.)

Book description from the publisher:

A renowned philosopher of the mind, also known for his groundbreaking work on Buddhism and cognitive science, Evan Thompson combines the latest neuroscience research on sleep, dreaming, and meditation with Indian and Western philosophy of the mind, casting new light on the self and its relation to the brain.

Thompson shows how the self is a changing process, not a static thing. When we are awake we identify with our body, but if we let our mind wander or daydream, we project a mentally imagined self into the remembered past or anticipated future. As we fall asleep, the impression of being a bounded self distinct from the world dissolves, but the self reappears in the dream state. If we have a lucid dream, we no longer identify only with the self within the dream. Our sense of self now includes our dreaming self, the “I” as dreamer. Finally, as we meditate — either in the waking state or in a lucid dream — we can observe whatever images or thoughts arise and how we tend to identify with them as “me.” We can also experience sheer awareness itself, distinct from the changing contents that make up our image of the self.

Contemplative traditions say that we can learn to let go of the self, so that when we die we can witness the dissolution of the self with equanimity. Thompson weaves together neuroscience, philosophy, and personal narrative to depict these transformations, adding uncommon depth to life’s profound questions. Contemplative experience comes to illuminate scientific findings, and scientific evidence enriches the vast knowledge acquired by contemplatives.

Google Books preview:

See also: Author’s website, Book on Facebook

Ostension: Word Learning and the Embodied Mind by Chad Engelland (MIT Press, 2014)

(amazon.co.uk)

Book description from the publisher:

Ostension is bodily movement that manifests our engagement with things, whether we wish it to or not. Gestures, glances, facial expressions: all betray our interest in something. Ostension enables our first word learning, providing infants with a prelinguistic way to grasp the meaning of words. Ostension is philosophically puzzling; it cuts across domains seemingly unbridgeable — public–private, inner–outer, mind–body. In this book, Chad Engelland offers a philosophical investigation of ostension and its role in word learning by infants. Engelland discusses ostension (distinguishing it from ostensive definition) in contemporary philosophy, examining accounts by Quine, Davidson, and Gadamer, and he explores relevant empirical findings in psychology, evolutionary anthropology, and neuroscience. He offers original studies of four representative historical thinkers whose work enriches the understanding of ostension: Wittgenstein, Merleau-Ponty, Augustine, and Aristotle. And, building on these philosophical and empirical foundations, Engelland offers a meticulous analysis of the philosophical issues raised by ostension. He examines the phenomenological problem of whether embodied intentions are manifest or inferred; the problem of what concept of mind allows ostensive cues to be intersubjectively available; the epistemological problem of how ostensive cues, notoriously ambiguous, can be correctly understood; and the metaphysical problem of the ultimate status of the key terms in his argument: animate movement, language, and mind. Finally, he argues for the centrality of manifestation in philosophy. Taking ostension seriously, he proposes, has far-reaching implications for thinking about language and the practice of philosophy.

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