Andrew Brook

This volume provides an up to date and comprehensive overview of the philosophy and neuroscience movement, which applies the methods of neuroscience to traditional philosophical problems and uses philosophical methods to illuminate issues in neuroscience. At the heart of the movement is the conviction that basic questions about human cognition, many of which have been studied for millennia, can be answered only by a philosophically sophisticated grasp of neuroscience's insights into the processing of information by the human brain. Essays in this volume are clustered around five major themes: data and theory in neuroscience; neural representation and computation; visuomotor transformations; color vision; and consciousness.

I am in complete sympathy with Galen Strawson's conclusions in ‘The Self’. He takes a careful, measured approach to a topic that lends itself all too easily to speculation and intellectual extravaganzas. The results are for the most part balanced and plausible. I am even in sympathy with his claim that a memory-produced sense of continuity over time is less central to selfhood than many researchers think, though he may go too far in the opposite direction. Thus my purpose in these comments is not to criticise his conclusions. Instead, I want to look at certain aspects of the framework of argument and observation that he uses to reach them. In particular, I want to look at elements and in his list of features that we conceive a self to possess. concerns synchronic singularity, i.e. being one mental being at a time, and concerns diachronic singularity, i.e. being one mental being over time. I will argue that the spirit of Strawson's claims about and is supportable but that the letter of them is flawed, due mainly to a failure to distinguish singleness of self from a self being unified. The feature relevant to Strawson's overall analysis is being unified, not being single.

In the 1890's, Freud attempted to lay out the foundations of a complete, interdisciplinary neuroscience of the mind. The conference that gave rise to this collection of papers, Neuroscience of the Mind on the Centennial of Freud's Project for a Scientific Psychology, celebrated the centrepiece of this work, the famous Project (1895a). Freud never published this work and by 1896 or 1897 he had abandoned the research programme behind it. As he announced in the famous Ch. VII of The Interpretation of Dreams (1900), he would thereafter restrict himself to psychology proper, i.e., what could be done within the ambit of psychological descriptions. The task of characterizing the neural implementation of the psychological was impossible to carry out given the state of knowledge in his time. As Pribram and Gill (1976), Kitcher (1992) and others have demonstrated, Freud's attempt to sketch an interdisciplinary model of the mind using the language of neurons, quantities of energy, etc., was extremely advanced for its time and was probably about as good as could have been done with what was known in 1895. Knowledge of the brain, evolutionary biology, etc., was too limited to allow more.

Now that some years have passed, how does this picture of consciousness look? On the one hand, Dennett's work has vastly expanded the range of options for thinking about conscious experiences and conscious subjects. On the other hand, I suspect that the implications of his picture have been oversold (perhaps more by others than by Dennett himself). The rhetoric of _CE_ is radical in places but I do not sure that the actual implications for commonsense views of Seemings and Subjects are nearly as radical.

This is the only contemporary text to cover both epistemology and philosophy of mind at an introductory level. It also serves as a general introduction to philosophy: it discusses the nature and methods of philosophy as well as basic logical tools of the trade. The book is divided into three parts. The first focuses on knowledge, in particular, skepticism and knowledge of the external world, and knowledge of language. The second focuses on mind, including the metaphysics of mind and freedom of will. The third brings together knowledge and mind, discussing knowledge of mind (other minds and our own) and naturalism and how epistemology and philosophy of mind come together in contemporary cognitive science. Throughout, the authors take into account the needs of the beginning philosophy student. They have made very effort to ensure accessibility while preserving accuracy.