A balanced take in the New Yorker. Here is an excerpt.
A core objection is that neuroscientific “explanations” of behavior often simply re-state what’s already obvious. Neuro-enthusiasts are always declaring that an MRI of the brain in action demonstrates that some mental state is not just happening but is really, truly, is-so happening. We’ll be informed, say, that when a teen-age boy leafs through the Sports Illustrated swimsuit issue areas in his brain associated with sexual desire light up. Yet asserting that an emotion is really real because you can somehow see it happening in the brain adds nothing to our understanding. Any thought, from Kiss the baby! to Kill the Jews!, must havesome route around the brain. If you couldn’t locate the emotion, or watch it light up in your brain, you’d still be feeling it. Just because you can’t see it doesn’t mean you don’t have it. Satel and Lilienfeld like the term “neuroredundancy” to “denote things we already knew without brain scanning,” mockingly citing a researcher who insists that “brain imaging tells us that post-traumatic stress disorder (PTSD) is a ‘real disorder.’ ”
It’s perfectly possible, in other words, to have an explanation that is at once trivial and profound, depending on what kind of question you’re asking. The strength of neuroscience, Churchland suggests, lies not so much in what it explains as in the older explanations it dissolves. She gives a lovely example of the panic that we feel in dreams when our legs refuse to move as we flee the monster. This turns out to be a straightforward neurological phenomenon: when we’re asleep, we turn off our motor controls, but when we dream we still send out signals to them. We really are trying to run, and can’t.