Thomas Nagel published a book recently, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, an attack of the perspective of scientific reductionism, "exploring what consciousness might be if it isn’t easily explained as a direct property of physical interactions and if the door to the unknown were, as Richard Feynman passionately advocated, left ajar." Reviews have been - in general - mixed.
Here are a few of the reviews:
From Brain Pickings:
by Maria Popova
How our hunger for definitive answers robs us of the intellectual humility necessary for understanding the universe and our place in it.“The purpose of science is not to cure us of our sense of mystery and wonder,” Stanford’s Robert Sapolsky famously noted, “but to constantly reinvent and reinvigorate it.” And yet, we live in a media culture that warps seeds of scientific understanding into sensationalist, definitive headlines about the gene for obesity or language or homosexuality and maps where, precisely, love or fear or the appreciation of Jane Austen is located in the brain — even though we know that it isn’t the clinging to answers but the embracing of ignorance that drives science.
In 1974, philosopher Thomas Nagel penned the essay “What It’s Like To Be A Bat?”, which went on to become one of the seminal texts of contemporary philosophy of mind. Nearly four decades later, he returns with Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False (public library) — a provocative critique of the limits of scientific reductionism, exploring what consciousness might be if it isn’t easily explained as a direct property of physical interactions and if the door to the unknown were, as Richard Feynman passionately advocated, left ajar.
* * * * *From the Boston Review:
Ending Science As We Know It
Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False
Oxford University Press, $24.95 (cloth)
Thomas Nagel, a distinguished philosopher at NYU, is well known for his critique of “materialistic reductionism” as an account of the mind-body relationship. In his new and far-reaching book Mind and Cosmos, Nagel extends his attack on materialistic reductionism—which he describes as the thesis that physics provides a complete explanation of everything—well beyond the mind-body problem. He argues that evolutionary biology is fundamentally flawed and that physics also needs to be rethought—that we need a new way to do science.
Nagel’s new way is teleological—scientific explanations need to invoke goals, not just mechanistic causes. The conventional story of the emergence of modern science maintains that Galileo and Newton forever banished Aristotle’s teleology. So Mind and Cosmos is an audacious book, bucking the tide. Nagel acknowledges that he has no teleological theory of his own to offer. His job, as he sees it, is to point to a need; creative scientists, he hopes, will do the heavy lifting.
Nagel’s rejection of materialistic reductionism does not stem from religious conviction. He says that he doesn’t have a religious bone in his body. The new, teleological science he wants is naturalistic, not supernaturalistic. This point needs to be remembered, given that the book begins with kind words for proponents of intelligent design. Nagel applauds them for identifying problems in evolutionary theory, but he does not endorse their solution.
* * * * *From Prospect:
The philosopher - Thomas Nagel thinks the materialist scientific worldview cannot explain consciousness. Is he right? Image: perpetualplum.
If we’re to believe science, we’re made of organs and cells. These cells are made up of organic matter. Organic matter is made up chemicals. This goes all the way down to strange entities like quarks and Higgs bosons. We’re also conscious, thinking things. You’re reading these words and making sense of them. We have the capacity to reason abstractly and grapple with various desires and values. It is the fact that we’re conscious and rational that led us to believe in things like Higgs bosons in the first place.
But what if science is fundamentally incapable of explaining our own existence as thinking things? What if it proves impossible to fit human beings neatly into the world of subatomic particles and laws of motion that science describes? In Mind and Cosmos (Oxford University Press), the prominent philosopher Thomas Nagel’s latest book, he argues that science alone will never be able to explain a reality that includes human beings. What is needed is a new way of looking at and explaining reality; one which makes mind and value as fundamental as atoms and evolution.
For most philosophers, and many people in general, this is a radical departure from the way we understand things. Nagel, according to his critics, has completely lost it. Linking to one particularly damning review in The Nation, Steven Pinker tweeted, “What has gotten into Thomas Nagel? Two philosophers expose the shoddy reasoning of a once-great thinker.”
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From The Nation:
October 3, 2012
Thomas Nagel, a professor of philosophy and of law at New York University, has made his reputation over the last fifty years as a leading contributor to moral and political philosophy, with occasional forays into the philosophy of mind. Most famously, and most relevant to his new book, Mind and Cosmos, he wrote an influential paper in the 1970s with the memorable title “What Is It Like to Be a Bat?” Nagel tried to demonstrate the implausibility of the notion that, even if one knew all the relevant physical facts about the brains of bats, one could have any idea what it felt like to be a bat. How could the subjective feeling of this experience be captured by a set of cold, objective biological and chemical facts about neurons? Nagel’s new book revisits some of these ideas and aims to “develop the rival alternative conceptions” to what he calls the “materialism and Darwinism” of our age.
Nagel’s is the latest in what has become a small cottage industry involving a handful of prominent senior philosophers expressing skepticism about aspects of Darwin’s theory of evolution by natural selection. Some, like the overtly Christian philosopher Alvin Plantinga, have made a career of dialectical ingenuity in support of the rationality of religious faith. Others, such as Jerry Fodor, are avowed atheists like Nagel, and have only tried to raise challenges to discrete aspects of evolutionary explanations for biological phenomena. Plantinga’s influence has largely been limited to other religious believers, while Fodor’s challenge was exposed rather quickly by philosophers as trading on confusions (even Nagel disowns it in a footnote). Nagel now enters the fray with a far-reaching broadside against Darwin and materialism worthy of the true-believing Plantinga (whom Nagel cites favorably). We suspect that philosophers—even philosophers sympathetic to some of Nagel’s concerns—will be disappointed by the actual quality of the argument.
Nagel opposes two main components of the “materialist” view inspired by Darwin’s theory of evolution by natural selection. The first is what we will call theoretical reductionism, the view that there is an order of priority among the sciences, with all theories ultimately derivable from physics and all phenomena ultimately explicable in physical terms. We believe, along with most philosophers, that Nagel is right to reject theoretical reductionism, because the sciences have not progressed in a way consistent with it. We have not witnessed the reduction of psychology to biology, biology to chemistry, and chemistry to physics, but rather the proliferation of fields like neuroscience and evolutionary biology that explain psychological and biological phenomena in terms unrecognizable by physics. As the philosopher of biology Philip Kitcher pointed out some thirty years ago, even classical genetics has not been fully reduced to molecular genetics, and that reduction would have been wholly within one field. We simply do not see any serious attempts to reduce all the “higher” sciences to the laws of physics.