The important and impactful thinker Daniel Dennet passed away today on the same day my father did in 1979-April 19. Dennett gave a lot of thought on what consciousness is among the many things that concerned him, but it was through those deliberations that I became aware of his books and thoughts.
Here is what the New York Times had to say:
His first book to attract widespread scholarly notice was “Brainstorms: Philosophical Essays on Mind and Psychology,” published in 1978.
In it, Mr. Dennett asserted that multiple decisions resulted in a moral choice and that these prior, random deliberations contributed more to the way an individual acted than did the ultimate moral decision itself. Or, as he explained:
“I am faced with an important decision to make, and after a certain amount of deliberation, I say to myself: ‘That’s enough. I’ve considered this matter enough and now I’m going to act,’ in the full knowledge that I could have considered further, in the full knowledge that the eventualities may prove that I decided in error, but with the acceptance of responsibility in any case.”
Some leading libertarians criticized Mr. Dennett’s model as undermining the concept of free will: If random decisions determine ultimate choice, they argued, then individuals aren’t liable for their actions.
Mr. Dennett responded that free will — like consciousness — was based on the outdated notion that the mind should be considered separate from the physical brain. Still, he asserted, free will was a necessary illusion to maintain a stable, functioning society.
“We couldn’t live the way we do without it,” he wrote in his 2017 book, “From Bacteria to Bach and Back: The Evolution of Minds.” “If — because free will is an illusion — no one is ever responsible for what they do, should we abolish yellow and red cards in soccer, the penalty box in ice hockey and all the other penalty systems in sports?”
Already with the 1991 publication of his book, “Consciousness Explained,” Mr. Dennett had expounded his belief that consciousness could be explained only by an understanding of the physiology of the brain, which he viewed as a kind of supercomputer.
“All varieties of perception — indeed all varieties of thought or mental activity — are accomplished in the brain by parallel, multitrack processes of interpretation and elaboration of sensory inputs,” he wrote. “Information entering the nervous system is under continuous ‘editorial revision.’”
By the 1990s, Mr. Dennett had increasingly sought to explain the development of the brain — and illusions of a separate consciousness and free will — in terms of the evolution of human beings from other animal life.
He believed that natural selection was the overwhelming factor in this evolution. And he insisted that physical and behavioral traits of organisms evolved primarily through their beneficial effects on survival or reproduction, thus enhancing an organism’s fitness in its environment.
Critics, like Mr. Gould, cautioned that while natural selection was important, evolution would also have to be explained by random genetic mutations that were neutral or even somewhat damaging to organisms, but that had become fixed in a population. In Mr. Gould’s view, evolution is marked by long periods of little or no change punctuated by short, rapid bursts of significant change, while Mr. Dennett defended a more gradualist view.
Underlying the increasingly acrimonious debate between the scholars was a natural friction in the scientific and philosophical communities over which side merited more credibility on the subject of evolution.
Mr. Dennett also plunged into controversy with his strident views on atheism. He and a colleague, Linda LaScola, researched and published a book in 2013, “Caught in the Pulpit: Leaving Belief Behind,” based on interviews with clerics of various denominations who were secret atheists. They defended their decision to continue preaching because it provided comfort and needed ritual to their congregations.
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