Face in the Mirror: The Search for the Origins of Consciousness

Face in the Mirror: The Search for the Origins of Consciousness

by Julian Keenan, Dean Falk, Gordon G. Gallup

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Keenan (psychology, Monclair State U. and psychiatry, Columbia U.) explains why self-awareness exists, where it came from, and where in the brain it is located (not where many neuroscientists are looking, he says). He has help from Gordon G. Gallup (psychology, State U. of New York-Albany), a specialist in evolution and behavior; and Dean Falk (anthropologist, Florida… See more details below


Keenan (psychology, Monclair State U. and psychiatry, Columbia U.) explains why self-awareness exists, where it came from, and where in the brain it is located (not where many neuroscientists are looking, he says). He has help from Gordon G. Gallup (psychology, State U. of New York-Albany), a specialist in evolution and behavior; and Dean Falk (anthropologist, Florida State U.), a specialist in gender differences and the origins of language and music in the brain. Annotation ©2004 Book News, Inc., Portland, OR

Editorial Reviews

Publishers Weekly
Why do we experience a sense of self? Is it unique to humans? Is it a spiritual force or a natural function of the brain? Keenan, director of the Cognitive Neuroimaging Laboratory at Montclair State University, reduces these age-old metaphysical problems to scientifically testable questions and, piece by piece, constructs his theory that the self resides in the brain's right hemisphere. He begins by equating recognition of one's own reflection with self-awareness; as coauthor Gallup showed three decades ago, monkeys, humans' distant relatives, fail the mirror self-recognition test while our nearer cousins the chimpanzees pass, suggesting that self-awareness originated far back in the apes' evolutionary lineage. Children first exhibit self-awareness around the age of two, then quickly develop the ability to take the perspective of another person. Essential to primate society, this ability to "attribute mental states to others" is called Theory of Mind and makes cooperation possible, although, as even chimps know, it also confers a talent for deception. Keenan next introduces brain anatomy and modern neuroimaging technology in preparation for an armchair field trip to his laboratory, where he describes his own research and pinpoints structures responsible for self-recognition in the brain's right frontal region. Studies of patients with an impaired sense of self provide further evidence for the significance of this region. Whether Keenan convinces professional colleagues of his theory about the right brain origins of self, this engaging book, written with Gallup and anthropologist Falk, will delight readers curious about the mind and the scientists who study it. B&w illus. (July 11) Copyright 2003 Reed Business Information.
Library Journal
Self-awareness, a quality thought to be limited to humans and a few higher primates, allows us to learn from our experiences, plan for the future, and interact effectively with others. Neuroscientist Keenan, psychologist Gallup, and anthropologist Falk study primate and human behavior and brain function. Here, they explain experiments that they and others have conducted, indicating which primates are self-aware and which not, and speculate on the evolutionary history of self-awareness. Other experiments pinpoint the age at which human children develop self-awareness and insight into the minds of others. Keenan, the principal author, uses various brain-imaging techniques to investigate where in our brains self-awareness and certain other capacities reside; this is reinforced by studies of individuals with damaged brains who lack abilities that normal people have. Keenan writes well and often humorously; illustrations and notes are helpful. The emphasis is on specific research findings rather than a much wider examination of consciousness as covered in books like Rita Carter's Exploring Consciousness. This should appeal to those interested in the brain and human behavior. For science collections in academic and larger public libraries.-Marit MacArthur Taylor, Auraria Lib., Denver Copyright 2003 Reed Business Information.
Salt Lake City Tribune
“[A] remarkably clear book.”
“[Keenan] purges [scientific literature] of jargon, and explains in plain language the experiments investigators have performed.”
San Diego Union-Tribune
“Fascinating … Keenan’s writing is breezy and conversational, and the book is exciting and fun to read.”

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HarperCollins Publishers
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6.00(w) x 9.00(h) x 1.08(d)

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The Face in the Mirror

The Search for the Origins of Consciousness
By Julian Keenan

Harper Collins Publishers

Copyright © 2003 Julian Keenan All right reserved. ISBN: 006001279X

Chapter One

The Face in the Mirror

At some point in our lives, we have all asked ourselves, "Who am I?" "How do I exist?" "Where in my brain do I exist?" It appears that our existence compels, and in fact demands, that we consider these questions. They have been, in fact, central to the study of philosophy and religion for centuries.

The Dilemma of the Self

Scientists, too, have been seeking answers to these concerns. In the 18th century, the Swedish botanist Carolus Linnaeus developed what was to become the basis for our classification of plants and animals, a scheme similar to the one still used in high school biology class today, with its divisions into kingdom, phylum, order, and so forth. Even 100 years before Darwin, Linnaeus grouped humans with "other" animals and categorized them as primates (from the Latin primas, "first") along with monkeys, apes, bats, lemurs, and lorises. But to distinguish humans from other species, he recalled an inscription above the Temple of Apollo at Delphi, "Nosce te ipsum" ("Know thyself"), implying that what separated humans from other primates was the capacity for self-knowledge and self-representation. Linnaeus believedself-inspection to be the first step on the road to becoming Homo sapiens ("wise man"), that reflecting on our own thoughts, or self-awareness, was the highest form of cognition and an ability unique to humans.

Seemingly, Linnaeus had picked up on the ideas of other great thinkers before him. The ancient Greek scholars were fascinated by the complex nature of the self, believing humans had been given the unique gift of being able to contemplate their own existence. Socrates (b. 470 B.C.E.), for example, stated that the un-examined life is not worth living. Introspection was not simply prescribed, it was necessary as the means to understand true consciousness and goodness. Plato (b. ca. 428 B.C.E.) took these ideas further by arguing that introspection was in fact a human obligation. Virtue and moral realization were attained through knowledge of "good" and knowledge of "self."

But, as my students might say, "Aristotle was the man." First, Aristotle (b. 384 B.C.E.) took a "comparative" approach to self-awareness. That is, he described in detail the differences between humans and animals in terms of cognitive abilities. He believed basic functions and perceptions (e.g., sight, touch, etc.) were common to humans and animals, but that intellect was reserved for humans alone. Aristotle was also one of the first philosophers to address the relationship between the self, the soul, and the body (imagine what he might attempt with access to today's modern neuroimaging equipment!).

Centuries later, the French mathematician René Descartes (b. 1596) became possibly the most influential thinker on human consciousness. Descartes was not only a great philosopher; he may be considered the first neuroscientist. His theories on the link between self-awareness and consciousness remain significant even today. "Cogito, ergo sum," or "I think, therefore I am," suggests that the self exists, and knows that it exists, because it can think, and reflect upon its own existence. It is interesting to note that this intuition can give rise to solipsism, a belief that the self is the only reality we can know. The core of this idea presented itself to me about 25 years ago when my 10-year-old sister asked me, "How do you know that all of the people in the world are not just robots, put on this planet only for your amusement? How do you know any person other than you actually exists?" While I am not sure that my sister knew she was spouting the philosophy of solipsism, she certainly made her point.

Not only did Descartes eloquently describe the self, he actually attempted to locate it in the brain. He believed the pineal gland (a small region centrally positioned in the lower brain) was the place where the mind and body met, and therefore the center of consciousness and self. His assertion was based on the fact that the pineal gland was not lateralized, that it has no left or right side, as is the case with many other parts of the brain. Though Descartes was later proven incorrect, this was pretty good neuro-science by the standards of the 17th century.

Descartes' comparative approach toward humans and animals also had a lasting impact on science. While he believed that animals were intelligent, he did not believe they possessed a soul or a self in the terms described above. Only humans were capable of contemplating their own existence, of considering themselves objectively. He supported this argument by noting that animals act on instinct, are not very adaptable, and do not use language. Finally, he stated that if we ascribe a self to one animal, then we must ascribe it to all, and it is clear that lower animals (e.g., oysters) do not possess a self.

While the ideas of the ancient philosophers with respect to consciousness and the self are quite important, Descartes's theories have proven to be critical. First, he defined the very nature of human existence as the existence of the self. Human consciousness is the self, the self is consciousness. Second, Descartes believed it was possible to localize consciousness in the brain. (In fact, he humbly believed that he had successfully done this himself.) And finally, Descartes described the highest forms of consciousness as existing only in humans.

In addition to the Greeks and Descartes, many other great philosophers, scientists, and writers have examined the human mind and concluded that the sense of self is the link to consciousness, perhaps the defining characteristic of human life. Freud made knowledge of the self the focus of his work, concluding that much of one's being was repressed, buried deep within the unknown mind ...


Excerpted from The Face in the Mirror by Julian Keenan
Copyright © 2003 by Julian Keenan
Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.

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