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This first of his New Brunswick (Canada, not New Jersey) novels is a potently quiet tale of a clutch of near-silent, deeply brooding people. At the apex is young Kevin Dulse, whose twenty-first birthday and marriage are approaching within two weeks' time. As are all the characters, Kevin's inner life is deftly depicted in all of its inchoate anger, integrity and confusion. The men in this book all have active lives of the mind but seem congenitally unable to articulate their thoughts and feelings. The women are only slightly more adept at expressing themselves.
What makes the novel so readable is the exquisitely observed minutiae of everyday life in a small town whose major employer is the mill. Kevin's observations while working a number of jobs at the mill, his determination to do even the lowliest job thoroughly and well, make him entirely human and sympathetic. His inability not to go out drinking with his friends is annoying--to him and to the reader--and yet he cannot stop himself.
In the course of the two weeks covered by the novel, Kevin takes any number of steps forward into maturity, into adulthood. The details of his mother's efforts to prepare for her son's wedding with only a week's notice are beautifully realized and touchingly real.
A quiet book with considerable subtext, my only complaint (and this is primarily an editorial flaw) is the shifting from one character to another without indication of which character is in focus. It makes for confusion as one shifts about, trying to glean from the text just who is holding center stage at a given moment. This is, otherwise, a remarkable achievement for the very young author. And his subsequent books demonstrate how wonderfully well Richards has developed as a writer. I've yet to find any one of his many novels less than fascinating.
Highly recommended.
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Up untill now everything is good and ready, only with the probable objection that consicousness is not ust wakefulness with sensory content, as Zeeman seems to mantain. But Zeeman also writes chapters on the evolution of consicousness, and seems to give a rather naive argument for why it must be casual. To be sure, if it evolves, it must not be epiphenomenal, but not much follows from this. He also fails to give an adequate story of how consicousness gradually appeared, but only claims it must have. His views on animal consicousness are sensical enough. His chapter on scientific theories of consicousness is quite weak, both becuase he only passingly explains the theories and because he seems to misundertstand some and give some poor objections. He discusess Edelman, Crick, Seki, Baars,Damasio,E.r jOhn, Llinas among a few others, and could have given much more detail. He readily falls to explanatory gap concerns, and cannott do a good critical or explanatory job. He does see through some basic agreements, like the idea of distribuited but integrated neural assemblies in the thalamocortical system.
His chapter on philosophy, freewill, and AI is also quite bad. He fails to really analyse the thought experiments, of colorblind mary, zombies, absent andf inverted qualia. Zeeman cannot see how Mary by gaining physical knowledge can come to have experience, because he seems not to be aware of the litterature that argues for such physical knowledge, like Van Gulicks or John Perrys work. HIs critiques of Dennett or Searle are not profound, but on the right track. He does however explain clearly (but not adequately) the views out there, like physicalism, functionalism, dualism, property dualism, etc. Zeeman is no philosopher and it shows. He ha slittle to say on machinec consicousness, only that its possible, and on free will, suprisingly ignores LIbets work, probably most relevant, and is quite straightforward. Although in principle actions are predictable because they are physical and caused, this does not at all mean we are not free. I think this is largely right, because even if in the same conditions we could not have acted differently, there is no reason why not in the same moment the conditions could have changed by virtue of our actions. This is a weak kind of freedom, but it is naturalistic and unproblematic.
Besides my negative comments, this book is in a short list of comprehensible and scientifically oriented introductions to consicousness, and is highly recomended for newcomers to the field. Zeeman does make some good points, but remains uncontroversial enough. Good book.
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