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^ Ebook Free What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

Ebook Free What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

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What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou



What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

Ebook Free What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

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What Should We Do with Our Brain? (Perspectives in Continental Philosophy), by Catherine Malabou

Recent neuroscience, in replacing the old model of the brain as a single centralized source of control, has emphasized plasticity,the quality by which our brains develop and change throughout the course of our lives. Our brains exist as historical products, developing in interaction with themselves and with their surroundings.Hence there is a thin line between the organization of the nervous system and the political and social organization that both conditions and is conditioned by human experience. Looking carefully at contemporary neuroscience, it is hard not to notice that the new way of talking about the brain mirrors the management discourse of the neo-liberal capitalist world in which we now live, with its talk of decentralization, networks, and flexibility. Consciously or unconsciously, science cannot but echo the world in which it takes place.In the neo-liberal world, plasticitycan be equated with flexibility-a term that has become a buzzword in economics and management theory. The plastic brain would thus represent just another style of power, which, although less centralized, is still a means of control. In this book, Catherine Malabou develops a second, more radical meaning for plasticity. Not only does plasticity allow our brains to adapt to existing circumstances, it opens a margin of freedom to intervene, to change those very circumstances. Such an understanding opens up a newly transformative aspect of the neurosciences.In insisting on this proximity between the neurosciences and the social sciences, Malabou applies to the brain Marx's well-known phrase about history: people make their own brains, but they do not know it. This book is a summons to such knowledge.

  • Sales Rank: #448868 in Books
  • Brand: Brand: Fordham University Press
  • Published on: 2008-10-15
  • Original language: English
  • Number of items: 1
  • Dimensions: 5.20" h x .40" w x 7.80" l, .33 pounds
  • Binding: Paperback
  • 120 pages
Features
  • Used Book in Good Condition

Review

Malabou dares to articulate powerfully an inchoate feeling that many share, but few have so far given sufficient expression: the sense that, despite all the exciting advances and insights into the functioning of the brain, the predominant narratives that are routinely spun, the stories that are being told about neuronal organization are remarkably lacking in spirit, creativity, or possibility.-Jan Slaby


The mind is a mirror; a projector; a computer; an economy; it is a self-creating ecology, a wheat field blown by a correspondent breeze. While Catherine Malabou can appreciate the power of a fast-branching metaphor, she begins with the observation that we, the ones who possess the minds that make the metaphors, are mostly disconnected from cognitive systems. Malabou, instead of offering yet another application of research on the brain to yet another sub-discipline, offers a perspective on the field. Instead of rigid determinism, she looks at plasticity, the ability of brains to adapt, to sculpt forms, to embody history, but also to undo past formations, at times explosively. Instead of finding reasons to go on mindlessly accumulating, connecting, and distributing, Malabou hints at what history might become if we are able, as a society, to step back from our necessary but flawed metaphors and become conscious of the brain.


As a rule, neuroscientists avoid two things like a vampire avoids garlic: any links to European metaphysics, political engagement and reflection upon the social conditions which gave rise to their science. Catherine Malabou does exactly this: she provides a Hegelian reading of neurosciences, based on the concept of plasticity, and she reflects upon the uncanny parallels between the model of human mind proposed by neuroscientists and the structure of today's capitalism. For this alone - not to mention a genuine and highly qualified contribution to neuroscience itself - the book is a phenomenal achievement.-Slavoj Zizek


About the Author

CATHERINE MALABOU teaches philosophy at the Universit de Paris X-Nanterre and at the University at Buffalo. The most recent of her books in English translation are Plasticity at the Eve of Writing and What Should We Do with Our Brain? (Fordham).

SEBASTIAN RAND is Assistant Professor of Philosophy at Georgia State University.

MARC JEANNEROD is the founder of the Institute for Cognitive Science in Lyon, a member of the French Academy of Science, and a leader in the field of motor representations.His most recent book in English is Motor Cognition: What Actions Tell the Self.

Most helpful customer reviews

4 of 6 people found the following review helpful.
PLASTICITY--How to Live your Life, using your Brain.
By Wayne
A gifted Continental Philosopher takes on Neuroscience.

She interacts beautifully with what neuroscience offers: neurons, networks and plasticity-the ability to both create and to destroy. Plastic can be formed, and can become explosive (C4, for example). We are plastic beings and we can live our lives creatively, and/or destructively by breaking form.

Our plasticity comes from neuroscience and the ability of the brain, through plasticity, to 1) develop, 2) heal and 3)grow. Plasticity is different from flexibility, which is about conformity and passitivity. Plasticity is about resilience--the ability to use force as necessary to be strong, individual. "The individual ought to occupy the midpoint between the taking on of form and the annihilation of form" (p. 70).

As Zizek comments, "She provides a Hegelian reading of neurosciences, based on the concept of plasticity." She expands plasticity to the Aesthetic (sculpture, malleability), Ethical (solicitude, treatment, help, repair, rescue), and Political. Her writing is highly focused on the political, the critique of the current neuroscientist interpretation of the brain as a cental, hierarchical processor rather than a decentralized interactional processor and the projection of this culturally accepted view of the brain into the very structure of society, culture and politics itself, as opposed to the plasticity view she has outlined in her treatise.

She engages us in the dialectical, the dialogue between "nanturalness and intentionality."

The information and meaning covered in these mere 82 pages is as deep as science and philosophy combined--what a gift.

3 of 5 people found the following review helpful.
Problematizes reductionism
By Will
Unlike the previous reviewer, I would argue that she isn't consistent with the charge of reductionism.

"A reasonable materialism, in my view, would posit that the natural contradicts itself and that thought is the fruit of this contradiction" p82

This does not equate with a materialist reductionism. Though she see's worth in the work of those who might conform to such a charge, she is very conscious to show the limitations of such work.

In fact, she goes on to show how ideology is at work in the science of neurobiology (in the vein of Boltanski's & Chiapello's 'New Spirit of Capitalism'), without falling into the trap of some marxist's of calling it an 'illusion' that masks a fundamental economic base.

The worth of her work for me, is precisely this holding in tension without resolution of materialism and idealization.

8 of 22 people found the following review helpful.
Interesting, but flawed
By M. Austin
Catherine Malabou offers a reductionist account of the brain. For example, she states that neurons are available for and disposed toward meaning. Now, I don't think I even know what this claim means. How does a neuron possess such a property? In the words of a former professor of mine who was a substance dualist in the Aristotelian/Thomistic tradition, this sounds like gobbledygook. She does state that there are problems in translating the neuronal to the mental, and seeks to clarify this via an analogy of explosion, similar to the manner in which glycogen in muscles operates as they act. On the positive side, I found Malabou's discussion of the plasticity of the brain very interesting and enlightening, even if I disagree with the broader views of metaphysics and philosophy of mind that she espouses.

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