Braintrust

What is morality? Where does it come from? And why do most of us heed its call most of the time? In "Braintrust", neurophilosophy pioneer Patricia Churchland argues that morality originates in the biology of the brain. She describes the 'neurobiological platform of bonding' that, modified by evolutionary pressures and cultural values, has led to human styles of moral behavior. The result is a provocative genealogy of morals that asks us to reevaluate the priority given to religion, absolute rules, and pure reason in accounting for the basis of morality. Moral values, Churchland argues, are rooted in a behavior common to all mammals--the caring for offspring. The evolved structure, processes, and chemistry of the brain incline humans to strive not only for self-preservation but for the well-being of allied selves - first offspring, then mates, kin, and so on, in wider and wider 'caring' circles. Separation and exclusion cause pain, and the company of loved ones causes pleasure; responding to feelings of social pain and pleasure, brains adjust their circuitry to local customs. In this way, caring is apportioned, conscience molded, and moral intuitions instilled. A key part of the story is oxytocin, an ancient body-and-brain molecule that, by decreasing the stress response, allows humans to develop the trust in one another necessary for the development of close-knit ties, social institutions, and morality. A major new account of what really makes us moral, "Braintrust" challenges us to reconsider the origins of some of our most cherished values.

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[Patricia Churchland] finds that morality is all about empathy... Churchland is also 'biological' about morality, seeing it as an adaptation that our brains have evolved in order to cement social ties. With a series of examples, she rejects the idea that morality is a set of rules and codes handed down from on high, without which we would all behave badley. -- Matt Ridley, Wall Street Journal Churchland's discussion puts ... areas of research prone to over-interpretation into much-needed perspective... In my view, by illuminating the biological foundations on which caring, cooperation and social understanding are based, and by arguing against simplistic views about innateness and divine ordination, Churchland has delineated the conceptual space still to be navigated concerning which actions are morally right, how we come to those decisions, and how we justify them. -- Adina L. Roskies, Nature Churchland provides an important service in Braintrust by applying recent scientific research to moral concerns. -- Richard S. Mathis, Science Intriguing... The puzzle that concerns [Churchland] above all is whether morality can be explained or justified by science. -- Margaret A. Boden, Times Higher Education Churchland's superbly written, dense-with-thinking book is fiercely alert to what can and cannot justifiably be inferred from modern science. She is a brilliantly precise (and often slyly funny) demolisher of exaggerated claims (both in popular literature and research papers) about the hormone oxytocin, mirror neurons, 'genes for' behaviours, 'innate' capacities, or the functions of particular brain structures. The nuggets that survive her skepticism form the suggestive scaffolding of her own hypothesis: mammals came to regard their young as part of themselves (so recognizing the babies' distress or hunger), and then widened this 'me-and-mine' concern to extended family and others. -- Steven Poole, The Guardian Churchland, by insisting that morality is neither an innate instinct nor an abstract system, but rather a tough, practical problem posed by our instincts, is bringing together the best in both neuroscientific and philosophical thinking. -- Josh Rothman, Boston Globe's Brainiac blog What is morality? Where does it come from? According to neurophilosopher Patricia S. Churchland in her book Braintrust, morality originates in the brain. She argues that over time the human brain evolved to feel social pain and pleasure. As humans evolved to care about the wellbeing of others, they also developed a sense of morality. -- Victoria Stern, Scientific American Mind Churchland guides the reader through lucid, well-articulated explanations of subjects like oxytocin's effect on an individual's hormonal makeup, brain changes over time, and relevant gene research, tying these neuroscientific elements together with more social science oriented areas like cooperation, trust, and rule creation... In bringing together aspects of philosophy and neuroscience, Churchland presents a persuasive argument that morality is not shaped solely by religious or social forces but, instead, also draws on hormonal triggers, genes, and brain evolution. This influential work is likely to be a valuable resource for anyone seeking to gain a fresh, exciting perspective on an oft-discussed area of philosophy. -- Elizabeth Millard, ForeWord Reviews I feel this will be an important book. In many ways it will probably complement The Moral Landscape because it deals clearly with some of the critiques made of Sam's approach. Particularly those made by scientists and non-religious philosophers... [Churchland] is eminently qualified to cover the subject as a philosopher with a special interest in neuroscience. And the time is ripe for this sort of coverage. -- Ken Perrott, Open Parachute The book is about: morality, fairness and the source of both. But don't expect tight definitions of either term, let alone a didactic treatise on human evolution. Instead, sit back and let

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Patricia S. Churchland is professor emerita of philosophy at the University of California, San Diego, and an adjunct professor at the Salk Institute. Her books include "Brain-Wise" and "Neurophilosophy". In 1991, she was awarded a MacArthur Fellowship.

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List of Illustrations ix Chapter 1. Introduction 1 Chapter 2. Brain-Based Values 12 Chapter 3. Caring and Caring For 27 Chapter 4. Cooperating and Trusting 63 Chapter 5. Networking: Genes, Brains, and Behavior 95 Chapter 6. Skills for a Social Life 118 Chapter 7. Not as a Rule 163 Chapter 8. Religion and Morality 191 Notes 205 Bibliography 235 Acknowledgments 259 Index 261

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