This lightly told, but hardly frivolous, study of the mind/brain refutes many long-held notions of what comprises the conscious mind. Gazzinga's approach is an attempt to inform us all of the real status of "self." He contends the "self" - hence, "free will" is a conceit. We pretend to have consciousness through our desire to establish identity, but the brain has its own, hidden, mechanisms of which we are only now becoming aware. He stresses the evolutionary roots of our minds, roots which may not compel behaviour, but certainly drive it with forces we fail to perceive readily. It's an amazingly complete work in spite of its brevity, rewarding to anyone opening its pages.
Gazzaniga is a clinical researcher, not a field worker. This doesn't impede his stressing an evolutionary development for how our minds work. Gazzaniga posits an "interpreter" as residing within our left brains. The distinctive roles of the left and right halves of the brain have been the subject of intensive research during the past years, but his assessment has some novelty. It is rather more than the classical "Cartesian Theatre" which has held sway in the minds of many psychologists and philosophers over the years. Gazzaniga's "interpreter" outperforms the role of "observer" postulated by Descartes. It has moved from Descartes' pineal gland to the left cortex. In Gazzaniga's view, the "interpreter" has a more active role, even powered to stimulate activity in sensory areas, previously thought to be wholly reactive. This device is rooted in our animal ancestors, living in a dangerous environment, needing to predict events for survival and reproduction. We have progressed beyond those roots, but the function has had long career, according to Gazzaniga. He stresses that we must learn more about its abilities and operations.
His use of sources is awkward. While utilizing the work of numerous researchers in his account, his attributions are hazy. The appended notes are collected by chapters, but relating the list to the text is difficult. Countless workers noted in the text fail to appear in the notes. We have only Gazzaniga's assurances that his references are valid. While his approach makes for easy readability, one's own "interpreter" sits uncomfortable at these omissions. Many well-known figures in consciousness studies are omitted. He builds a superb case, but it seems to rest on a shaky foundation. Still, his assertions need response and it will be fascinating to see who answers his contentions. [stephen a. haines - Ottawa, Canada]