From Raymond Tallis:
There has been much breathless talk of late about all the varied mysteries of human existence that have been or soon will be solved by neuroscience. As a clinical neuroscientist, I could easily expatiate on the wonders of a discipline that I believe has a better claim than mathematics to being Queen of the Sciences. For a start, it is a science in which many other sciences converge: physics, biology, chemistry, biophysics, biochemistry, pharmacology, and psychology, among others. In addition, its object of study is the one material object that, of all the material objects in the universe, bears most closely on our lives: the brain, and more generally, the nervous system. So let us begin by giving all proper respect to what neuroscience can tell us about ourselves: it reveals some of the most important conditions that are necessary for behavior and awareness.
What neuroscience does not do, however, is provide a satisfactory account of the conditions that are sufficient for behavior and awareness. Its descriptions of what these phenomena are and of how they arise are incomplete in several crucial respects, as we will see. The pervasive yet mistaken idea that neuroscience does fully account for awareness and behavior is neuroscientism, an exercise in science-based faith. While to live a human life requires having a brain in some kind of working order, it does not follow from this fact that to live a human life is to be a brain in some kind of working order. This confusion between necessary and sufficient conditions lies behind the encroachment of “neuroscientistic” discourse on academic work in the humanities, and the present epidemic of such neuro-prefixed pseudo-disciplines as neuroaesthetics, neuroeconomics, neurosociology, neuropolitics, neurotheology, neurophilosophy, and so on.