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This is the second of three films on the book which pays attention to philosophical ideas which although fascinating are not central to either the foundation for his thesis or its application to Western culture. However, taken together they offer a challenge to the dominant tradition of philosophy, organised as it is around the assumptions and methodology of left hemisphere thinking. Here, I’ve sought to summarise these secondary ideas and arguments around in two sections each with three parts. The first section I’ve called ‘Critique’ and it’s first part ‘A challenging dilemma’ formulates McGilchrist’s challenge as follows - how does a disciple premised on left hemisphere linear reasoning, which is committed to truth - deal with the realities of the nonlinear right hemisphere. It’s second part ‘Misplaced Instruments’ looks at the origin of language and the distinction between reason and rationality to argue that both reason and language have been appropriated by left hemisphere thinking and in a way that narrows our understanding of them and how they might be used And finally, it’s third part ’Limits and Shortcomings’ makes the case that confining philosophy not only to these narrow conceptions but also to a linear and sequential methodology, does a disservice to its commitment to understanding and truth. The second section I’ve called ‘Remedy’ and its first part ‘Philosophy’s Other Tradition’ highlights a dissenting tradition against the dominant strand of rationalist and analytical philosophy going back to the pre-Socratics. Here thinkers such as Heraclitus, Spinoza, Schopenhauer and Pascal have contested both its focus on the human subject (looking instead to external reality) and its assumptions for rationalist objectivity It's second part ‘Hagel’ seeks to show how Hegel’s template for how contested ideas produce higher understandings is central to Mcgilchrist own approach And finally, it’s third part ‘Heidegger’ posits, Martin Heidegger as the philosopher who best represents the nature of right hemisphere reality (as context -bound, embodied and implicit) And in so doing brings philosophy back to its original pre-Socratic impulse