Abstract
In the memory which is recall, inheritance is also appropriation which can be put to new use. In habit memory, inheritance comes as entrained repetition of a pattern. Recall memory belongs to our conscious experience, habit memory is part of the psycho-physiological substructure of our experience. I do not know how far down into nature habit memory, or some analogy with it, may go. If it can be extended, I suspect that the notion of a functioning organism would also need to be extended with it. To press this could lead to pan-psychism, which might be avoided if ‘memory’ is divested of any suggestion of conscious awareness, and used for a store of cumulated phylogenetic inheritance on which the individual draws in ontogeny.1 This, it may be claimed, is shown by the way in which the embryo runs through a repertoire of evolutionary forms.
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Notes and References
A. N. Whitehead, Science and the Modern World (Cambridge, 1926 ) p. 112.
A. N. Whitehead, An Enquiry into the Principles of Natural Knowledge (Cambridge, 1919 ) p. 3.
See A. N. Whitehead, ‘Time, Space and the Material’, Proceedings of the Aristotelian Society (1922–3) esp. ch. 8.
A. N. Whitehead, Principles of Natural Knowledge p. 167.
A. R. Sheldrake, A New Science of Life: The Hypothesis of Formative Causation (London, 1981 ).
Barbara Brown, New Mind, New Body (London, 1975) p. 75.
Robert Kirk, ‘From Physical Explicability to Full-Bodied Materialism’, Philosophical Quarterly, vol. 29 (July, 1979 ).
Austin Farrer, The Freedom of the Will (London, 1958) p. 24.
Gilbert Ryle, The Concept of Mind (London, 1949) p. 16.
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© 1984 Dorothy Emmet
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Emmet, D. (1984). Immanent Causation in Organisms and in Body-Mind. In: The Effectiveness of Causes. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-07165-4_10
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DOI: https://doi.org/10.1007/978-1-349-07165-4_10
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