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Logic

  • Clayton Crockett
  • Jeffrey W. Robbins
Part of the Radical Theologies book series (RADT)

Abstract

Thinking is an emergent property that issues from a brain. The brain is the material matrix of thought. Thought itself is material, although it is an incredibly subtle form of matter-energy. We extended the metaphor of the brain in the last chapter to encompass all forms of self-organization; however, the animal brain is the most complex phenomenon we know. The brain is an extraordinarily complex, self-organized structure that generates emotions, consciousness, feeling, and thinking. In an evolutionary sense, this incredible complexity is partly derived from the predatory nature of the animal, which cannot directly convert solar energy into efficient work, but must hunt, gather, herd, or grow other forms of animal and plant life to consume the carbohydrates stored within them that originate with bacteria that then enable plant photosynthesis.

Keywords

Human Thought Philosophical Logic Brain Plasticity Syllogistic Reasoning Continental Philosophy 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    See Joseph LeDoux, Synaptic Self: How Our Brains Become Who We Are (New York: Penguin, 2002), p. 196Google Scholar
  2. Pascal Boyer, Religion Explained: The Evolutionary Origins of Religious Thought (New York: Basic Books, 2001)Google Scholar
  3. 2.
    See Steven Mithen, The Prehistory of the Mind (London: Thames & Hudson, 1996).Google Scholar
  4. 4.
    Catherine Malabou, What Should We Do With Our Brain?, trans. Sebastian Rand (New York: Fordham University Press, 2008), p. 5.Google Scholar
  5. 6.
    See David Hume, An Inquiry Concerning Human Understanding (New York: Prometheus Books, 1988), Section VIII.Google Scholar
  6. 7.
    Stephen Jay Gould, Ever Since Darwin: Reflections in Natural History (New York: W.W. Norton, 1977), p. 63.Google Scholar
  7. 13.
    Antonio Damasio, Looking for Spinoza: Joy, Sorrow and the Feeling Brain (Orlando, FL: Harcourt Books, 2003), p. 53.Google Scholar
  8. 15.
    Of course, there is still a phenomenological gap between the lack of direct experience of our brains and our neurons in our subjective consciousness, and the physical state of the brain as revealed to our understanding by neurology. Slavoj Žižek in The Parallax View (Cambridge, MA: MIT Press, 2006)Google Scholar
  9. 17.
    Aristotle, Posterior Analytics, trans. G. R. G. Mure in Introduction to Aristotle, ed. Richard McKeon (New York: Modern Library, 1992), p. 29.Google Scholar
  10. 19.
    Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith (New York: St. Martin’s Press, 1965), p. 41.Google Scholar
  11. 20.
    Gilles Deleuze, The Logic of Sense, trans. Mark Lester with Charles Stivale (New York: Columbia University Press, 1990).Google Scholar
  12. 22.
    Alain Badiou, Logics of Worlds: Being and Event II, trans. Alberto Toscano (London: Continuum, 2009), pp. 2, 4 (emphasis in original).Google Scholar
  13. 27.
    See A Companion to Ancient Philosophy, ed. Mary Louise Gill and Pierre Pellegrin (Oxford: Blackwell, 2006)Google Scholar
  14. 30.
    See Gilles Deleuze and Fèlix Guattari, What is Philosophy?, trans. (New York: Columbia University Press, 1994), p. 201.Google Scholar
  15. 31.
    See Creston Davis, “Introduction,” in Slavoj Žižek and John Milbank, The Monstrosity of Christ, ed. by Creston Davis (Cambridge: MIT Press, 2009).Google Scholar

Copyright information

© Clayton Crockett & Jeffrey W. Robbins 2012

Authors and Affiliations

  • Clayton Crockett
  • Jeffrey W. Robbins

There are no affiliations available

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