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Some thoughts on mind and brain
Last updated on: August 1, 2026 at 11:13 pm by Dan Peterson
Some thoughts on mind and brain 2026-08-01T23:13:18-06:00 Dan Peterson
Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.
A Utah sunrise from the summit of Mt. Timpanogos
(2005 photo by Joseph Bullough)
Here’s a nice Deseret News article about the late Carol Lynn Pearson, who passed away this last week: “‘A person of faith and courage’: Carol Lynn Pearson’s legacy of compassion: The beloved Latter-day Saint poet and author leaves a legacy of love and faith in wrestling with difficult questions”
The DVD cover (fair use)
Prompted by having just seen the musical version of The Scarlet Pimpernel at the Ruth and Nathan Hale Theatre in Pleasant Grove, my wife and I watched the 1982 television film adaptation of the story (which stars Anthony Andrews, Jane Seymour, and Ian McKellen) again, in two installments on Thursday and Friday nights. We still like it.
Astronomer Håkon Dahle at the European Southern Observatory located at La Silla, in the mountains on the edge of Chile’s Atacama Desert. Not directly relevant, but definitely very cosmic. (Wikimedia Commons public domain photograph)
Quite a while back, I worked up some notes for a still far-from-complete writing project, and here is a portion of them that I hope somebody out there might find of interest. I’ve been looking at the notes again after a long time away, hoping eventually to take the project up once more. It’s not likely to happen for most of the month of August, though, at the very earliest, because I have a lot of commitments for the month and, well, I’m rather desperately behind on them. Anyway, here’s a selection from the notes. It’s by no means a finished piece of prose:
Lecomte du Noüy noted the strangeness of the fact that “freethinkers” do not, really cannot, admit free will.[1]
The memorable formulation of Marvin Minsky, a prominent computer scientist at the Massachusetts Institute of Technology, that we are merely machines made of meat.[2]
Such a notion seems, for reasons that will soon become apparent, self-defeating.
Berkeley philosopher John Searle puts the question well:
We think of ourselves as conscious, free, mindful, rational agents in a world that science tells us consists entirely of mindless, meaningless physical particles. Now, how can we square these two conceptions? How, for example, can it be the case that the world contains nothing but unconscious physical particles, and yet that it also contains consciousness? How can a mechanical universe contain intentionalistic human beings—that is, human beings that can represent the world to themselves? How, in short, can an essentially meaningless world contain meanings?[3]
I quote the widely respected English philosopher John Hick. If, he argues, the human mind is entirely reducible to the human brain, this fact seems to entail determinism, for the physical brain
is an integral part of the wider causal system of the material world. We assume of the physical system of nature that every constituent event is caused; that given the causal nexus which has produced it, an event that has occurred could not have failed to occur; and that the universe, as a causal system, constitutes a temporal continuum of which the earlier states determine the later, so that an observer knowing the entire state of the system at one point in time could, in principle, calculate its state at any later point in time.
Hick terms this picture of the universe “total determinism.” He argues—in my view, convincingly—that such a view unavoidably suffers “from the crippling circumstance that any argument . . . for the conclusion that it is rational to believe the total determinist thesis must be logically suicidal, or self-refuting.” Why? Because
The concept of rational belief presupposes intellectual freedom; so that a mind whose history is determined cannot be said rationally to believe anything or therefore rationally to believe that total determinism is true. Thus any attempt rationally to establish total determinism involves the contradiction that in arguing for it the mind must presume itself not to be completely determined, but to be freely judging, recognizing logical relations, assessing relevance and considering reasons; whereas if the determinist conclusion is true the mind is, and always has been, completely determined and has never been freely judging, etc. Thus if the mind has the intellectual freedom to come to rational conclusions, it cannot rationally conclude that it is not free rationally to conclude. That would be absurd because self-refuting, in the same way that it would be self-refuting and therefore absurd for someone to profess to prove that he himself does not exist. There would be a logical incompatibility between his conclusions (that he does not exist) and—not his arguments for this conclusion, but—the fact that he is there producing the arguments. And there is, I am suggesting, a similar incompatibility between a man’s conclusion that he (as well as everything and everyone else) is totally determined and—not his arguments for this conclusion, but—his implied claim that he is a rational mind who has seen the validity of certain reasonings and who is offering these reasons to convince other rational minds.[4]
To say that my present thinking as I am now writing is continuously correlated with specific activity in the brain is entirely intelligible, and is indeed well established by extensive neurological research. But to say that my present thinking actually is, identically and without remainder, a series of electro-chemical events is to say something unintelligible. The mind-brain identity theory holds that my present mental image of a tree actually is, as distinguished from being correlated with or caused by, a series of electro-chemical events. But it is impossible to give this any testable meaning that could be either verified or falsified.[5]
And if it can’t be either verified or falsified, which is to say that it cannot really be tested, this cannot be a scientific belief. It goes beyond science. It is not demanded by science.
[1]$ Du Noüy, Human Destiny, 13.*
[2] George F. Solomon, “The Development and History of Psychoneuroimmunology,” in Harold G. Koenig and Harvey Jay Cohen, The Link between Religion and Health: Psychoneuroimmunology and the Faith Factor (New York: Oxford University Press, 2002), 31-42, offers a brief sketch of the rise of the notion of the human body, and then of the human in toto, as a machine.
[3] John Searle, Minds, Brains and Science (Cambridge: Harvard University Press, 1984), 13.
[4] $John H. Hick, Death and Eternal Life (San Francisco: Harper and Row, 1976), 116-117.*
[5] $Hick, The Fifth Dimension, 28.*
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