In “If you go down to the woods today…” post I pointed my camera at the forest floor.
In this I’m pointing it up from the forest floor….
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Yesterday I went wandering in a forest which has grown up at the foot of an old quarry. Got lots of lovely shots, but these two completely took me by surprise!
I spotted the glint of a sparkle under a thick growth of ferns so pushed my camera under the leaves and clicked. Look what I found!
A little pool of water beautifully reflecting the forest above and around..
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Alva Noë’s “Out of Our Heads” [ISBN 978-0-8090-1648-8] makes a strong case for understanding consciousness as a phenomenon, not produced by the brain (in the way that the stomach produces gastric juices, as he says), but rather….well, this is how he puts it –
Consciousness requires the joint operation of brain, body, and world. Indeed consciousness is an achievement of the whole animal in its environmental context.
He rejects completely a reductionist view that you are your brain –
The subject of experience is not a bit of your body. You are not your brain. The brain, rather, is part of what you are.
and, further,
Brains don’t have minds; people (and other animals) do.
This way of thinking is entirely consistent with what Dan Seigel teaches from a perspective of “Interpersonal neurobiology” – we can find neural correlates of mental phenomena, but we have no way of proving either causation or direct linkage between the two. This is also consistent with those who argue for both and “embodied” and, in particular, an “extended” mind (see Andy Clark’s work). I particularly liked the phrase Alva quotes in his book (attributed to his colleague Susan Hurley) –
…the skull is not a magical membrane; why not take seriously the possibility that the causal processes that matter for consciousness are themselves boundary crossing and, therefore, world involving?
I love that. We are all deeply and intimately connected as open systems with our environments – our physical, social and semantic environments. The flows of energy and life flow into us, through us, out of us. They create us in interaction with our own bodies and minds. As Alva paraphrases Merleau-Ponty –
…our body is ours – the place where we feel and the means by which we act – insofar as the current of activity that flows toward the world passes through it.
There is so much to stimulate your thinking in this book – about consciousness, about a sense of self, about habits, language, how we create the world in constant interaction with that changing world. I’ll just highlight two other parts of the book for you. Firstly what he says about science and biology –
Science takes up the detached attitude to things. But from the detached standpoint, it turns out, it is not possible even to bring the mind of another into focus. From the detached standpoint, there is only behaviour and physiology: there is no mind.
..you can’t do biology from within physics. To do biology, we need the resources to take up a nonmechanistic attitude to the organism as an environmentally embedded unity. When we do that – and now we come to my critical claim – we also secure the (at least) primitive mentality of the organisms. The problem of mind is that of the problem of life. What biology brings into focus is the living being, but where we discern life, we have everything we need to discern mind.
…once you see the organism as a unity, as more than just a process, you are, in effect, recognising its primitive agency, its possession of interests, needs, and point of view.
I feel this is crucial if we are to achieve a better understanding of these big issues of life, mind and consciousness. We have to see people as whole organisms in constant exchange with their environment. There’s something inherently inhuman about the attempts to reduce biology to physics, or the attempts to reduce human beings to physiology and behaviour.
Finally, I could pick many, many paragraphs to make this point, but let me end with this one –
We are partly constituted by a flow of activity with the world around us. We are partly constituted by the world around us. Which is just to say that, in an important sense, we are not separate from the world, we are of it, part of it. Susan Hurley said that persons are dynamic singularities. We are places where something is happening. We are wide.
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Once in a while, I get shocked into upper wakefulness, I turn a corner, see the ocean, and my heart tips over with happiness – it feels so free! Then I have the idea that, as well as beholding, I can also be beheld from yonder and am not a discrete object but incorporated with the rest, with universal sapphire, purplish blue. For what is this sea, this atmosphere, doing within the eight-inch diameter of your skull? (I say nothing of the sun and the galaxy which are also there.) At the center of the beholder there must be a space for the whole, and this nothing-space is not an empty nothing-space but a nothing reserved for everything.
This quote from Saul Bellow’s Humboldt’s Gift is used as an epigraph for the last chapter of Alva Noe’s excellent “Out of Our Heads”. As he concludes –
I hope I have convinced you that there is something perverse about the very idea that we are our brains, that the world we experience is within us. We don’t need to have the world within us: we have access to the world around us; we are open to it. I take this to be the import of Bellow’s language in this chapter’s epigraph.
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The natural world is one that is sculpted by the life processes that occur within it. Living beings alter their environment and so alter their landscape of possible actions.
………..Alva Noe. “Out of Our Heads”
We don’t create the world from nothing, but we do create the possibilities of our world, which in turn creates the possibilities for us.
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Wanderer, the road is your
footsteps, nothing else;
wanderer, there is no path,
you lay down a path in walking.
In walking you lay down a path…
Anotonio Machado (translation by Francisco Varela)
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Maxwell Maltz, a plastic surgeon who lived and worked in the US, studied the relationships between self-image, self-esteem and personal growth. He wrote “Psycho-cybernetics” in 1960 [ISBN 978-0-671-70075-1]. He uses a distinct language and set of concepts, which seems very 1960s to me, but the underlying understanding of human behaviour, the connections between the mind and the body, and the ways people can be helped to grow, strike me as being very true. I particularly like his emphasis on the importance of imagination and how we use it to create a self-image, and in so doing, how that sets our embodied mind (not a term he uses) off to get on with delivering according to the interpretation of reality we give it.
I like the last chapter of “Psycho-cybernetics” especially, where he says –
…the body itself is equipped to maintain itself in health; to cure itself of disease……in the final analysis that is the only sort of “cure” there is.
I’m still amazed how little this is understood. So many people, health professionals included, are caught up in the delusion of pathology and drugs. Health is not absence of pathology. Drugs don’t “cure”……they just manage disease. If there’s any healing going on, it’s the natural processes of the body which are responsible. The best drugs can do is modify disease, and in so doing modify illness, whilst we hope healing takes place in the background.
It might be an old concept to think about healing energies, but I like the way Maltz puts it –
This élan vital, life force, or adaptation energy – call it whatever you will – manifests itself in many ways. The energy which heals a wound is the same energy which keeps all our other body organs functioning……whatever works to make more of this life force available to us; whatever opens to us a greater influx of “life stuff”; whatever helps us utilize it better – literally helps us “all over”
I think, and I hope this is the way Medicine will develop – by understanding better just how people get better, and by studying the methods and techniques we can use to genuinely stimulate and support healing. It’s not the dominant paradigm yet, but I’m going to bet it will be!
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These views suggest that we are not merely receptacles but channels of energy. Life and power is not so much contained in us, it courses through us. Man’s might is not to be measured by the stagnant water of the well, but by the limitless supply from the clouds of heaven…Whether we are to look upon this impulse as cosmic energy, as a life force, or what may be its relation to the Divine immanence in Nature, it is for other investigators to say.
Hadfield (writing in The Psychology of Power)
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Life……is essentially a current sent through matter, drawing from it what it can.
Henri Bergson, the French philosopher worked on three major areas of thought – duration, memory, and what he termed “élan vital” – the vital tendency.
There’s a Life Force – not a “thing”, but real nevertheless.
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I am he as you as you are he as you are me and we are all together.
We’re still in the midst of a highly atomistic society, as Mary Midgley describes so clearly in books like “Science and Poetry” and “The Myths We Live By”. The thrust of human thought has been to separate, divide and reduce. Consequently there’s a popular conception that we are all separate – that there is a “me” inside my head. We have a sense that each of us are as separate as billiard balls. We might bump into each other, impact on each other, but we don’t spill over into each other.
But it’s all changing. There’s a new paradigm, a new way of thinking on the block, and it’s gaining ground fast.
That new paradigm is the irreducibility of reality, the importance of understanding connections, interactions, complexity. There’s a shift in focus from separate entities to between-ness.
“The Empathic Brain” by Christian Keysers [1932594515] gives an interesting insight into how the discovery of mirror neurons has shown us just how wrong the idea of completely separate, skull-bound minds is. Keysers is one of the pioneer researchers working on the discovery and understanding of mirror neurons.
Here are just two points from his book which might change the way you think about the mind, the self and your relationships.
Firstly, Keysers and others have shown that mirror neurons are involved in producing a phenomenon where the pre-motor strip in our brain becomes active in specific ways. When we see someone carrying out an action, our brain prepares to make our bodies carry out the same action. This might even follow through into the action itself. Have you ever noticed how two people well connected in conversation often mirror each others postures or body movements? Little things like touching one ear, or scratching their nose, where one person does it, and the other immediately mimics the same action. If you ask the people concerned about it, it’s likely they’re not even aware that it’s happening. It’s not that the one thinks “Oh she’s scratching the tip of her nose, I think I’ll scratch mine”!
Secondly, an area of the brain known as the “insula” becomes activated when we empathically respond to another’s emotion. This explains why some people can become quite overwhelmed by another’s emotion. In fact we’re not all the same in this regard. The insula of the most highly empathic people becomes much more active than that of the less empathic. Again this isn’t something we consciously, rationally choose. The activation of the insula by others’ emotions doesn’t seem to be under our control.
Here are a couple of passages from “The Empathic Brain” –
Imagining actions also increases brain activity in the premotor regions involved in executing similar actions……Thus, during both observation and imagination, our brain uses the premotor cortex to mentally re-enact an action without actually moving the body.
If we interpret the actions of other individuals through our own motor programs, our own motor programs will have a very strong impact on our perception of other individuals.
Empathic people activate their insula very strongly and may be overwhelmed by the vicarious emotions that movies trigger in them. Other people activate their insula only weakly, needing much stronger stimuli to trigger their own feelings.
Through shared circuits, the people around us, their actions and their emotions, permeate into many areas of our brain that were formerly the safe harbours of our identity: our motor system and our feelings. The border between individuals becomes permeable, and the social world and the private world intermix. Emotions and actions are contagious. Invisible strings of shared circuits tie our minds together, creating the fabric of an organic system that goes beyond the individual.
The concepts of the mind as embodied and extended seem very helpful to me. This work on mirror neurons, interestingly, touches on both of these.
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