who argued that imagery might be an epiphenomenon
Zenon Pylyshyn
title: Epiphenomenalism text: relates to the mind through the pineal gland. La Mettrie, Leibniz, and Spinoza all in their own way began this way of thinking. The idea that even if the animal were conscious nothing would be added to the production of behavior, even in animals of the human type, was first voiced by La Mettrie (1745), and then by Cabanis (1802), and was further explicated by Hodgson (1870) and Huxley (1874). Thomas Henry Huxley agreed with Descartes that behavior is determined solely by physical mechanisms, but he also believed that humans enjoy an intelligent life. In 1874, Huxley argued that animals title: Euhemerism text: the Mask of Agamemnon and Priam's Treasure. Herbert Spencer embraced some euhemeristic arguments in attempt to explain the anthropocentric origin of religion, through ancestor worship. Rationalizing methods of interpretation that treat some myths as traditional accounts based upon historical events are a continuous feature of some modern readings of mythology. The twentieth century poet and mythographer Robert Graves offered many such "euhemerist" interpretations in his telling of "The White Goddess" (1948) and "The Greek Myths" (1955). His suggestions that such myths record and justify the political and religious overthrow of earlier cult systems have been widely criticized and are rejected title: Eidetic imagery text: Eidetic imagery An eidetic image is a type of vivid mental image, not necessarily derived from an actual external event or memory. It was identified in the early twentieth century as a distinct phenomenon by psychologists including E.R. Jaensch, Heinrich Klüver, Gordon Allport and Frederic Bartlett. Later, Akhter Ahsen located eidetic imagery in a structuralist context, and explored its therapeutic applications: psychotherapists sometimes encourage their clients to create and explore eidetic images as a way of coming to terms with past life events. Eidetic imagery has also been studied in relation to the creative arts. In Klüver's words, "the Eidetic title: Epiphenomenalism text: to epiphenomenalism the biochemical secretions of the brain and nervous system (such as adrenaline)—not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism. During the seventeenth century, Rene Descartes argued that animals are subject to mechanical laws of nature. He defended the idea of automatic behavior, or the performance of actions without conscious thought. Descartes questioned how the immaterial mind and the material body can interact causally. His interactionist model (1649) held that the body title: Epiphenomenalism text: in the brain, concluding that consciousness is not necessary for reflex actions. According to epiphenomenalism, animals experience pain only as a result of neurophysiology. In 1870, Huxley conducted a case study on a French soldier who had sustained a shot in the Franco-Prussian War that fractured his left parietal bone. Every few weeks the soldier would enter a trance-like state, smoking, dressing himself, and aiming his cane like a rifle all while being insensitive to pins, electric shocks, odorous substances, vinegar, noise, and certain light conditions. Huxley used this study to show that consciousness was not necessary to execute these