What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical. C. B. Martin, an original and influential exponent of 'ontologically serious' metaphysics, echoes Locke's dictum that 'all things that exist are only particulars', and argues that properties are powerful qualities. He also spells out the implications of this view for philosophical conceptions of causation, intentionality, consciousness, and the mind-body problem. Martin emphasizes the importance of non-conscious 'vegetative' systems, which provide clear examples of intentionality in the form of representational use. The slide from representational use to consciousness involves a change in the material of use, but not the form of representation. A concluding chapter provides an argument for the view that an ontology of particular substances and properties leads ineluctably to monism: the bus we board with Locke takes us directly to the world of Spinoza and Einstein. Along the way, we are led to understand the nature of minds and conscious states of mind in a way that avoids both reductionism (the idea that mental is reducible to the non-mental) and dualism (the idea that mental substances or properties differ dramatically from physical substances and properties).
A re-issue of Gregory Bateson's classic work. It summarizes Bateson's thinking on the subject of the patterns that connect living beings to each other and to their environment.
This book explains the relationship between intelligence and environmental complexity, and in so doing links philosophy of mind to more general issues about the relations between organisms and environments, and to the general pattern of 'externalist' explanations. The author provides a biological approach to the investigation of mind and cognition in nature. In particular he explores the idea that the function of cognition is to enable agents to deal with environmental complexity. The history of the idea in the work of Dewey and Spencer is considered, as is the impact of recent evolutionary theory on our understanding of the place of mind in nature.
Written for students, Mind, Matter, and Nature presumes no prior philosophical training on the part of the reader. The book nevertheless holds the arguments discussed to rigorous standards and is conversant with recent literature, thus making it useful as well to more advanced students and professionals interested in a resource on Thomistic hylomorphism in the philosophy of mind.
From William James to Ivan Pavlov, John Dewey to Sigmund Freud, the Würzburg School to the Chicago School, psychology has spanned centuries and continents. Today, the word is an all-encompassing name for a bewildering range of beliefs about what psychologists know and do, and this intrinsic interest in knowing how our own and other’s minds work has a story as fascinating and complex as humankind itself. In Between Mind and Nature, Roger Smith explores the history of psychology and its relation to religion, politics, the arts, social life, the natural sciences, and technology. Considering the big questions bound up in the history of psychology, Smith investigates what human nature is, whether psychology can provide answers to human problems, and whether the notion of being an individual depends on social and historical conditions. He also asks whether a method of rational thinking exists outside the realm of natural science. Posing important questions about the value and direction of psychology today, Between Mind and Nature is a cogently written book for those wishing to know more about the quest for knowledge of the mind.
What is attention? How does attention shape consciousness? In an approach that engages with foundational topics in the philosophy of mind, the theory of action, psychology, and the neurosciences this book provides a unified and comprehensive answer to both questions. Sebastian Watzl shows that attention is a central structural feature of the mind. The first half of the book provides an account of the nature of attention. Attention is prioritizing, it consists in regulating priority structures. Attention is not another element of the mind, but constituted by structures that organize, integrate, and coordinate the parts of our mind. Attention thus integrates the perceptual and intellectual, the cognitive and motivational, and the epistemic and practical. The second half of the book concerns the relationship between attention and consciousness. Watzl argues that attentional structure shapes consciousness into what is central and what is peripheral. The center-periphery structure of consciousness cannot be reduced to the structure of how the world appears to the subject. What it is like for us thus goes beyond the way the world appears to us. On this basis, a new view of consciousness is offered. In each conscious experience we actively take a stance on the world we appear to encounter. It is in this sense that our conscious experience is our subjective perspective.
Nature in Mind explores a kind of madness at the core of the developed world that has separated the growth of human cultural systems from the destruction of the environment on which these systems depend. It is now becoming increasingly clear that the contemporary Western lifestyle not only has a negative impact on the ecosystems of the earth but also has a detrimental effect on human health and psychological wellbeing. The book compares the work of Gregory Bateson and Henry Corbin and shows how an understanding of the "imaginal world" within the practice of systemic psychotherapy and ecopsychology could provide a language shared by both nature and mind. This book argues the case for bringing nature-based work into mainstream education and therapy practice. It is an invitation to radically reimagine the relationship between humans and nature and provides a practical and epistemological guide to reconnecting human thinking with the ecosystems of the earth.
“I’ve gained deeper understanding listening to Rupert Spira than I have from any other exponent of modern spirituality. Reality is sending us a message we desperately need to hear, and at this moment no messenger surpasses Spira and the transformative words in his essays.” —Deepak Chopra, author of You Are the Universe, Spiritual Solutions, and Super Brain Our world culture is founded on the assumption that the Big Bang gave rise to matter, which in time evolved into the world, into which the body was born, inside which a brain appeared, out of which consciousness at some late stage developed. As a result of this “matter model,” most of us believe that consciousness is a property of the body. We feel that it is “I,” this body, that knows or is aware of the world. We believe and feel that the knowing with which we are aware of our experience is located in and shares the limits and destiny of the body. This is the fundamental presumption of mind and matter that underpins almost all our thoughts and feelings and is expressed in our activities and relationships. The Nature of Consciousness suggests that the matter model has outlived its function and is now destroying the very values it once sought to promote. For many people, the debate as to the ultimate reality of the universe is an academic one, far removed from the concerns and demands of everyday life. After all, life happens independently of our models of it. However, The Nature of Consciousness will clearly show that the materialist paradigm is a philosophy of despair and, as such, the root cause of unhappiness in individuals. It is a philosophy of conflict and, as such, the root cause of hostilities between families, communities, and nations. Far from being abstract and philosophical, its implications touch each one of us directly and intimately. An exploration of the nature of consciousness has the power to reveal the peace and happiness that truly lie at the heart of experience. Our experience never ceases to change, but the knowing element in all experience—consciousness, or what we call “I”—itself never changes. The knowing with which all experience is known is always the same knowing. Being the common, unchanging element in all experience, consciousness does not share the qualities of any particular experience: it is not qualified, conditioned, or limited by experience. The knowing with which a feeling of loneliness or sorrow is known is the same knowing with which the thought of a friend, the sight of a sunset, or the taste of ice cream is known. Just as a screen is never disturbed by the action in a movie, so consciousness is never disturbed by experience; thus it is inherently peaceful. The peace that is inherent in us—indeed that is us—is not dependent on the situations or conditions we find ourselves in. In a series of essays that draw you, through your own direct experience, into an exploration of the nature of this knowing element that each of us calls “I,” The Nature of Consciousness posits that consciousness is the fundamental reality of the apparent duality of mind and matter. It shows that the overlooking or ignoring of this reality is the root cause of the existential unhappiness that pervades and motivates most people’s lives, as well as the wider conflicts that exist between communities and nations. Conversely, the book suggests that the recognition of the fundamental reality of consciousness is the first step in the quest for lasting happiness and the foundation for world peace.
The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.
