By D.M. Armstrong
Breaking new floor within the debate in regards to the relation of brain and physique, David Armstrong's vintage textual content - first released in 1968 - continues to be the main compelling and complete assertion of the view that the brain is fabric or physical.
In the preface to this new version, the writer displays at the book's effect and considers it within the gentle of next advancements. He additionally offers a bibliography of all of the key writings to have seemed within the materialist debate.
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Additional resources for A Materialist Theory of the Mind (International Library of Philosophy)
Rather than lead to a world marked by equality and freedom, rather than signal the triumph of Western Spirit, European humanism had overcome religious submission only to lead to the “great cemetery” of World War I and to the “despair” of the 1920s. In a political culture marked by the war, as well as by increasing political divisions, this was a movement aiming at a general rejection of the status quo, and thus, it located the human precisely in what this culture was destroying. During the decade that followed The Temptation of the West, French intellectuals became obsessed with denouncing bourgeois humanism and announcing possible ways out of its supposedly destructive implications.
If European Man was the heart of a culture and a system of thought, and if this culture and system of thought were rotten from the inside, did this mean that man was in fact dead? In the course of his intellectual career, Malraux would time and again invoke this question only to turn around and find a solution for it in the political or metaphysical causes he championed. 3 On each of these occasions, Malraux first raised the specter of a death of man and then justified his politi- the 1930s cal and his literary-metaphysical pursuits as the only possible escape from this doom.
This reading allows us to understand Kojève’s cardinal place in the theological and philosophical construction of French antihumanism. Chapter 4, “Inventions of Antihumanism (1935),” approaches the maturation of the early phenomenological attack on transcendence and classical humanism as this took place in writings of Emmanuel Levinas, Georges Bataille, and Jean-Paul Sartre in the period 1935–36. These authors worried about the reality in which man finds himself trapped as a result of the demise of transcendence.