Philosophical Foundations of Neuroscience. P. M. S. Hacker
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2 The Cortex and the Mind in the Work of Sherrington and His Protégés
2.1 Charles Sherrington: The Continuing Cartesian Impact
Sherrington’s work left the role of the mind and its relation to the cortex problematic
As we have seen, it was the brilliant research of Sherrington that finally revealed the true nature of the spinal cord as a reflex centre and the role of the cortex in the generation of reflexes. He also clarified the beautiful specificity of the localization of function within the motor and somatosensory cortex. However, although the notion of a ‘spinal soul’ no longer figured in neurophysiology, the question of whether a ‘cortical soul’ existed remained moot. Or, to put it more perspicuously, the question of the relationship between the mind and the cortex remained deeply puzzling. Sherrington considered this question, tackling it in his usual methodical manner by first considering it in a historical setting through the work of Jean Fernel and the beginnings of the conception of physiology and neurophysiology. Later, he took up the problem at length in Man on his Nature, his Gifford Lectures of 1937/8.1
Sherrington’s dualism
Sherrington studied Fernel carefully, and read extensively in the works of philosophers, from Aristotle onwards. But, as we shall see, his grasp of philosophical problems and his understanding of the differences between scientific problems and philosophical ones were infirm. Despite acquaintance with Aristotle’s De Anima, he failed to see the depth and fruitfulness of the Aristotelian conception of the psuche¯ and its bearing on the essentially conceptual questions that plagued him. He noted Aristotle’s ‘complete assurance that the body and its thinking are just one existence’, and that ‘the “oneness” of the living body and its mind together seems to underlie the whole [Aristotelian] description as a datum for it all’.2 Nevertheless, Sherrington did not probe the Aristotelian philosophical doctrine properly. Instead, he moved towards a dualist conception of the relation between mind and body, unsurprisingly encountering the same insoluble problems as Descartes had in the seventeenth century. Using the term ‘energy’ to signify matter as well as energy, Sherrington held that ‘evolution has dealt with … us as compounded of “energy” and “psyche”, and has treated in us each of those two components along with the other. The two components are respectively, on our analysis, an energy-system and a mental system conjoined into one bivalent individual’ (MN 250). ‘Energy’, or matter, and mind are, he thought,