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New York: Random House, Du Toit, Cornel W. Pretoria: Research Institute for Theology and Religion, Flanagan, Owen. New York: Basic Books, Graves, Mark. Burlington, VT: Ashgate, Green, Joel B.

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Neuroscience and Christian Anthropology. Nashville: Abingdon Press, Gregersen, Niels H. The Human Person in Science and Theology.


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    The second regards the mind and brain as mutually interdependent in ways that are not adequately explained by a strictly physicalist theory. The complexities of mind-brain interactions require a more dynamic approach to their further investigation. The first kind of answer might appear to be more scientifically respectable -- more rational, more factual, more grounded in empirical research. But is it? Consider the following passage from Adam Zeman's highly regarded " survey of neuroscience "A Portrait of the Brain.

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    In the final chapter, however, Zeman, a professor of cognitive and behavioral neurology at the Peninsula Medical School in the U. Sometimes, when we're perplexed, in a dilemma, we have to trust to the stronger of two conflicting intuitions, particularly if we have a hunch that one of the two is flawed. For me, though clearly not for everyone, the intuition that mind is continuous with life, just as life is continuous with matter, is very strong. I suspect that the opposing, 'dualistic,' intuition, that mind-stuff or mind-properties are of a different order from material ones, originates at least partly in the tenacious supernatural conception of the soul.

    Even people who long ago abandoned any formal faith continue to be influenced by an intellectual history in which religion has been immensely formative. Abandoning the soul will not come easily. In the preceding paragraphs, Zeman acknowledges that philosophers like Thomas Nagel, Colin McGinn and David Chalmers have raised devastating critical questions about physicalism that he cannot refute.

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    Yet he decides to accept physicalism anyway, based on what he calls a "hunch," a strong "intuition," and something he "suspect s " about the crypto-religious beliefs of those who do not accept physicalism. These personal sentiments may be enough for Zeman to persuade himself, but they certainly do not qualify as a rational, evidence-based argument in favor of physicalism.

    I don't know why, after pages of well-referenced scientific discussion, Zeman decides at this point to bring up religion and make broad, data-free assertions about its historical and psychological influence.

    Panel 1: Neuroscience and the Soul Conference

    Doing so does not help his case. Quite the contrary. It suggests that at least some of the appeal of physicalism has nothing to do with scientific evidence but rather with a general sense of antipathy toward religion. As neuroscientific research speeds forward into the future, propelled by large-scale initiatives like President Obama's Brain Activity Map , we should be on the lookout for unwarranted and ill-informed assumptions about the role of religious beliefs, practices and experiences in people's lives.

    Let's focus on the evidence, avoid prematurely conclusive theorizing and keep an open mind about the big-picture implications of new discoveries as they emerge. Tap here to turn on desktop notifications to get the news sent straight to you.

    Soul searching: a brief history of the mind/body debate in the neurosciences

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