Neuroscience, Psychology, and Religion has centered on the connection between religion and science, specifically focusing on the “soul.” The beginning chapters explored the historical philosophies surrounding the concept of the soul while later chapters have sought to reconcile recent discoveries in neuroscience with common theory. Within these chapters the authors presented a “physicalist” understanding of the soul, contrary to Descartes’ dualist view of the brain/soul. Though neuroscience research has not declaratively disproved the dualistic theory of brain/mind, chapter 8 explores the implications of alternative brain/soul views. Neuroscientists seem to be in agreement that the mind is an embodiment of the physical processes of the brain.
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A similar term for emergence is dynamic systems theory (Jeeves and Brown, 2009). Dynamic systems theory, applied to the brain, shows that numerous synapses and interconnections create neuronal tracts responsible for the emergence of the human mind. Thus, the mind is not a localized portion of brain matter, but rather the result of complex general processing. The most interesting property of the dynamic systems theory according to the authors is, “The systems manifest novelty. The behavior of the entire system, even given a stable environment, is not entirely predictable” (Jeeves and Brown, 2009, 115). A trickle down affect from general processing of the brain/mind affects the individual neurons that comprise it, top-down causation. As a result, the brain modifies itself to accompany for the changes occurring at higher levels, a term referred to as brain plasticity (Jeeves and Brown, …show more content…
The first opinion believes humans are unique because of their capacity to reason. In a sense, the first view represents the dualistic view of Descartes who believed human rationality was evidence of unique creation separate from animals (Jeeves and Brown, 2009). However, animals have been known to display specific mental capabilities in the form of reasoning and problem solving. Thus, recent scientific discovery has shown rationality to be a shared trait between animal and human, not grounds for uniqueness. The second interpretation suggests that human uniqueness is derived from their role of stewardship within the world (Jeeves and Brown, 2009). The relational nature of humans, specifically their relationship with God, is a unique characteristic of humans. According to Warren Brown they emphasize that “Humanness is a capacity for personal relatedness – or, as Whiten puts it, a “deep social mind” (Jeeves and Brown, 2009, 123). The last interpretation of humanness stems from the great North American theologian Jonathan Edwards who in his sermons expressed that moral agency was responsible for human uniqueness. In the last chapter of Neuroscience, Psychology, and Religion the authors mentioned the altruistic behavior observed in primates. Thus, it is not completely certain if moral agency is the
A similar term for emergence is dynamic systems theory (Jeeves and Brown, 2009). Dynamic systems theory, applied to the brain, shows that numerous synapses and interconnections create neuronal tracts responsible for the emergence of the human mind. Thus, the mind is not a localized portion of brain matter, but rather the result of complex general processing. The most interesting property of the dynamic systems theory according to the authors is, “The systems manifest novelty. The behavior of the entire system, even given a stable environment, is not entirely predictable” (Jeeves and Brown, 2009, 115). A trickle down affect from general processing of the brain/mind affects the individual neurons that comprise it, top-down causation. As a result, the brain modifies itself to accompany for the changes occurring at higher levels, a term referred to as brain plasticity (Jeeves and Brown, …show more content…
The first opinion believes humans are unique because of their capacity to reason. In a sense, the first view represents the dualistic view of Descartes who believed human rationality was evidence of unique creation separate from animals (Jeeves and Brown, 2009). However, animals have been known to display specific mental capabilities in the form of reasoning and problem solving. Thus, recent scientific discovery has shown rationality to be a shared trait between animal and human, not grounds for uniqueness. The second interpretation suggests that human uniqueness is derived from their role of stewardship within the world (Jeeves and Brown, 2009). The relational nature of humans, specifically their relationship with God, is a unique characteristic of humans. According to Warren Brown they emphasize that “Humanness is a capacity for personal relatedness – or, as Whiten puts it, a “deep social mind” (Jeeves and Brown, 2009, 123). The last interpretation of humanness stems from the great North American theologian Jonathan Edwards who in his sermons expressed that moral agency was responsible for human uniqueness. In the last chapter of Neuroscience, Psychology, and Religion the authors mentioned the altruistic behavior observed in primates. Thus, it is not completely certain if moral agency is the