Raymond Tallis's "Martian" comment about people who suppose love can be reduced in this way is well judged. Elsewhere, and more recently, he's described this approach as neuromania and a kind of neo-phrenology. Quite. When these scientists are finished scanning the brain for the location of love maybe they can get around to scanning rainbows for the coordinates of hope and the sky to measure the height of possibility.
The jewel in the neuroscientific crown is functional magnetic resonance imaging (fMRI), justly described by Matt Crawford as "a fast-acting solvent of the critical faculties". It seems that pretty well any assertion placed next to an fMRI scan will attract credulous attention. Behind this is something that goes deeper than uncritical technophilia. It is the belief that you are your brain, and brain activity is identical with your consciousness, so that peering into the intracranial darkness is the best way of advancing our knowledge of humankind.
Alas, this is based on a simple error. As someone who worked for many years, as a clinician and scientist, with people who had had strokes or suffered from epilepsy, I was acutely aware of the extent to which living an ordinary life was dependent on having a brain in some kind of working order. It did not follow from this that everyday living is being a brain in some kind of working order. The brain is a necessary condition for ordinary consciousness, but not a sufficient condition.
You don't have to be a Cartesian dualist to accept that we are more than our brains. It's enough to acknowledge that our consciousness is not tucked away in a particular space, but is irreducibly relational. What is more, our moment-to-moment consciousness – unlike nerve impulses – is steeped in a personal and historical past and a personal and collective future, in cultures that extend beyond our individual selves. We belong to a community of minds, developed over hundreds of thousands of years, to which our brains give us access but which is not confined to the stand-alone brain. Studies that locate irreducibly social phenomena – such as "love", the aesthetic sense, "wisdom" or "Muslim fundamentalism" – in the function or dysfunction of bits of our brains are conceptually misconceived.