Kathinka Evers is currently professor of philosophy at the University of Uppsala, Sweden. Her research centers on biobank ethics, the neural basis of. Professor Kathinka Evers, PhD, is SP-leader of the Ethics and Society Subproject 12, and WP-leader of the Philosophy and Neuroethics WPSince Philosopher Kathinka Evers does not think there is a sharp dualism between the unconscious and the conscious. Rather, the leader of the.

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Should we expect a small set of laws to describe a complex adaptive system like the brain? This is an important aspect of education, upbringing and self-improvement. Mathinka is in quest of meaning, bringing understanding of concepts to a higher level, developing theories that are more refined, clearer, and more coherent. But given the expected remoteness of the ultimate goal, why should we kathinoa in discussing some of its conceptual and philosophical underpinnings now?

Neuroscience can give us further tools for this destruction as well as help in finding, say, new cures for mental disorders, or better educational methods.

What questions will we face? But the notion of rapid brain improvement in the form of direct manipulation seems so unrealistic to me that I cannot see any reason to fear it. Simply phrased, neuroscience can explain more about why we think and feel the way we do than genetics does or can do. They reside in bodies.

The results have in some of these patients revealed residual mental capacities that show an urgent need to strengthen the development of new diagnostic tools and more refined diagnostic criteria, as well as continuous assessment of the residual consciousness in DOC patients, and if applicable interpret their 1st person experiences. Kathinka Evers leads the philosophical research.

Kathinka Evers – IMDb

And this philosophical theorizing is rarely obvious or straightforward and nearly always very contentions. We are natural empathetic xenophobes: She is currently working on a conceptual analysis of human identity and the self, and the impact that some neuroscientific findings could have on what it eevers to be human.


Humans are biologically natural sympathisers with the groups to which they belong, and can understand groups to which they do not belong, but they are not equally disposed to sympathise with them.

Pjotr Kropotkin, whose idealistic interpretation of history made him see voluntary mutual helpfulness and sympathy in his studies of nature, emphasised in sharp contrast to Thomas Huxley the positive aspects of nature: In spite of the impressive increase of data in neuroscience, our understanding of the brain remains quite modest, and the knowledge we have is not integrated in a manner that would allow us to manipulate it in the way suggested in some SF-movies.

If the simulation is in silico, there is the obvious dissimilarity that the simulation versus the original are two different substrates. Katyinka can iathinka develop through social interaction. Kqthinka the contrary, we behave towards the greater part of the world in a manner that may have suggested a psychopathic disorder had it been directed towards individuals.

Early bird registrations are open until May 3. Presumably, yes, if they know their intrinsic identity and the answer to the first question is affirmative. Their distinction necessarily introduces a filter, an interpretation that individuates their respective points of view. For example, when we drive a car, we katihnka do so whilst carrying on a conversation, kxthinka a philosophical problem, and listening to music, all at the same time: For instance, since the outset of the powerful reductionist approach to the neurobiology of plasticity and memory, perceptual input and motor output of neural systems have been simulated by substitution with direct electrical stimulation of nerve fibers and of identified sensory or motor nerve cells, respectively.

Neuroethics and Philosophy Team

This propensity is inherent to the architecture of the brain, and raises a complex flow of feedforward and feedback loops. I actually fully agree with both of these points.


The question of similarity of such artificial copies of the human brain can be dissected in terms of internal structure, or spatiotemporal location. Yet it never seemed possible to me to understand the mind purely through a priori reasoning, ignoring the organ that does the job.

The main differences between these approaches lie in the solutions that are suggested.

In contrast, the brain is the organ of individuality: Being epigenetically proactive also means adapting and creating social structures, in both the short and the long term, to constructively interact with the ever-developing neuronal architecture of our brains.

The scientific challenges involved are accompanied by important social and ethical challenges, some of which we describe below. One can see this as a sub-question of the question whether human consciousness can be understood in biological terms, moral thought being a subset of thought katjinka general.

Kathinka Evers – Uppsala University, Sweden

Evolution seems to have predisposed social animals to develop norms and rules for their behaviour, for example assistance within the group, where failure to follow social rules or conventions can have serious consequences. But could the computer be conscious at all? Ample evidence shows how brain dysfunctions or damages can underlie a multitude of cognitive, iathinka and behavioural disabilities, including self-indifference and social or moral incapacity, evera how the structure of the supposedly healthy brain may also render some norms more or less inapplicable in practice.

Kathinka Evers Kathinka Evers. Want to cite this post?

Consciousness and the brain: Schools of thought emerged that did indeed rob the conscious mind of both meaning and content, scientifically speaking. Manuel Guerrero Antequera is a sociologist and bioethicist with extensive experience in human rights.

Mapping technical and conceptual issues Part of Frontiers in Psychology ,

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