![]() ![]() My view is that Lawrence has a continuing and vital contribution to make to the human future, but that in order for this best to happen, new critical and scholarly work needs to be done to relate him to the neo-Darwinian intellectual world we live in.ģEvery branch of anthropological and psychological study finds great significance in the centrality of the woman-man relationship and the family nucleus that ensues from it. These authors and their work make substantial contributions to the expanding implications of the neo-Darwinian revolution. The work of embodied cognition philosophers George Lakoff and Mark Johnson 5 shows how a full knowing of the way the brain makes reason results in the comprehension of our seamless material continuity with the inclusive universe. As neuroscientist Antonio Damasio demonstrates in his revelatory books Descartes’ Error and Looking for Spinoza, 4 the fullest flourishing of our being entails the brain’s most complex integrating, coordinating, regulating, and harmonising of objective and subjective perception. One could say that Lawrence identifies knowing with the object-forming faculty of the brain, and being with the subject-forming faculty and renders this in his fiction. Interpreting this in modern neuroscientific terms shows how remarkably, in numbers of ways, Lawrence’s psychological philosophy is compatible with it, and especially respecting the way he depicts the deepest, carboniferous 3 levels of his characters and their actions. 5 George Lakoff and Mark Johnson Metaphors We Live By (Chicago: Chicago University Press, 1980), and (.)ĢThis is surely one of the pithiest summations of Lawrence’s “philosophy” as one could find.4 Antonio Damasio, Descartes’ Error: Emotion, Reason, and the Human Brain (New York: Putnam, 1994) an (.).3 I develop this metaphor, derived from Lawrence’s statement “my theme is carbon” ( L2 183), in the ar (.). ![]()
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