In this task, you are given books product reviews in English language. The goal is to classify the review as "POS" if the overall sentiment of the review is positive or as "NEG" if the overall sentiment of the review is negative.

Q: Mrs Boyton had to die. . Talk about antogonist, our murder victim will have you hoping Poirot lets the guilty walk this time a la ......(won't spoil that title for ya). Very nice characters very believable twist. Ms. Christie proves yet again I am no HERCULE POIROT. How do I always miss the clue

A: POS
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Q: The Mystery of the Zombie Hunch . As the concept of the modular structure of the brain emerged, objections to the idea took the form of "Well, if my brain's made up of computers, somebody in there has to be in charge.  It had better be me!"   This comment, paraphrased from philosopher Jerry Fodor, typifies what Daniel Dennett has been contending with for many years.  Although the "Cartesian theatre" notion, that the body was one aspect of our being and the mind another - "dualism" -  has supposedly been supplanted, it has not lost its hold on our view of consciousness.  We continue to insist, in some form or other, that "somebody, and it better be me" is inside our minds looking out at the world.  Although we can't find that "self" in there, we have a hunch it's there.    When Dennett wrote "Consciousness Explained" in 1991, it seemed the "homunculus" representing our "self" had been laid to rest.  This excellent collection of essays and lectures, is an update on that earlier work.  As lectures, they have a conversational tone, yet impart many deep insights.  Addressing consciousness through four major themes, Dennett shows us the project of eradicating "dualism" remains incomplete.  Until that view of "self" is discarded, our understanding of consciousness will remain misleading.    The first theme he addresses is the "zombie".  Philosophers have posed the idea that a duplicate person, identical to you in every way but one, is logically possible.  The person would act as you act, talk as you do, have the same preferences and distastes.  But it would not be conscious.  This proposal presumes that something in you could be identified that is lacking in the zombie.  For most of us, who still feel our "self" remains somehow separate within us, the logic seems reasonable.  Dennett carefully examines the implications of the proposal, and dismisses it as modernised dualism.  If a region of the brain holds the key to "self" it remains out of sight and undetectable.    Perhaps the most challenging segment of the book deals with "heterophenomonology".  This tongue-twisting phrase refers to the methods used in cognitive science.  Because consciousness is "often celebrated as a mystery beyond science" Dennett challenges researchers to take a step back from commonly accepted techniques.  Become a "Martian" cognitive scientist to broaden the scope of the work.  One facet of this approach relies on understanding what "folk psychology" is, then building from there.  We prefer to believe that what we believe is entirely private and unaccessible.  Heterophenomonolgy, he contends, will expose aspects of our consciousness we view as a "mystery".      One of those "mysteries" has been wrapped in the idea of "qualia".  Probably one of the poorest concepts in philosophy, "qualia" are things said to possess "intrinsic qualities".  When you carefully examine those "intrinsic" properties, they begin to fade and vanish.  If "qualia" is in an object we see, such as colour, how can it change without our noticing?  Tests of "change blindness" indicate we can miss much concerning "qualia".  Even the philosophic community, Dennett notes, cannot agree on a definition of "qualia".  Yet, like the homunculus in the mind viewing the world, it steadfastly remains in use.  The author examines this idea further in relating the story of "Mary", the colour-deprived scientist.    In "Consciousness Explained", Dennett proposed the Multiple Drafts Model of consciousness and cognition.  In this collection, he enhances the original concept.  With no centre in the brain, consciousness necessarily must be a distributed process.  The progress of imaging and other technologies have expanded our view of the brain's functions.  Dennett argues that the brain is "fame" not "television".  The process is one of competition for dominance, no matter how fleeting.  The mind is not a "top-down" or "bottom-up" process, but a "sideways" one.  Ideas, experiences and other informational bits jostle for "clout".  It's not easy to shed the idea of a special "self" in your mind, but all that's going on in there is still you.     As usual, Dennett has challenged successfully the "established" views of consciousness.  Clearly, he argues, consciousness is neither an arcane "mystery" nor beyond serious and definitive investigation.  The mind-set erecting barricades using the bricks of "qualia" and the mortar of the "Cartesian theatre" can, and must be, overcome for serious investigation to proceed.  Delicacy and care must be employed, but the prize is understanding.  [stephen a. haines - Ottawa, Canada

A: POS
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Q: Holy vs. Whole . Mention the word "sadism" and the results it produces will vary from an embarrassed Victorian blush to righteous indignation that such things should exist at all, not to mention it being a topic for discussion among proper and civilized human beings.  Yet to Thomas Moore, a former monk and Jungian analyst and writer, it is precisely this topic that needs to be explored mentally, even spiritually, in order to prevent it from erupting into anti-social, or even criminal acts in the flesh.      Examining the writings of the infamous Marquis de Sade, Moore delves into the healing role of de Sade that digs deeper than the surface appearance of de Sade as pornographer to find value in what is cursorily dismissed as naught but tasteless perversion.  According to Moore's analysis of de Sade's writing, the virgin needs the libertine to complement her chastity, as much as he needs her pristine purity to define who he is.      Yet, a deeper understanding of Moore's treatise on de Sade reveals that wholeness is the object of the soul's journey, and that experiencing the self as holy--at the expense of being whole-- unjustly deprives the psyche of its completion.  He believes that every human being should be in touch with his Sadean side-- at least mentally-- for human potential not explored is what cripples the soul.  Just as there is no stick that has but one end, human potential and creativity must at least acknowledge, without necessarily favoring, the dark side of the psyche so that it's full complexity can be known and appreciated.  For Moore, as well as for de Sade, the perverse side of the personna that is forbidden to manifest itself mentally becomes the powerful driving force for enactment in the psycho-socially mal-adjusted person.    It is perhaps society's denial of our own dark eros that enrages and offends most when we see it demonstrated in others, for that denial surely perverts any attempt at self-knowledge, and forces the soul to assume a posture of balance and completeness that is false,lame, and ultimately unhealthy.  Moore hints that without personal aknowledgment of the darker depths of our psyches, as de Sade so blatantly illuminates, we cannot hope to soar to our greatest heights, for what we resist persists, and the chains of denial keep us tethered to terra firma instead of flying the limitless skies of our Divinity.    This book is not a quick read, nor is it for the judgmental or faint of heart.  It requires time, and a certain willingness examine our own depths, not favoring the dark, forbidden aspects of our psyche, but rather  admitting that a Sadean dark eros lies hale and hearty within us all, waiting to be revealed to honest introspection for spiritual growth through courage of heart.

A:
POS
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