In this acclaimed number one national best-seller, one of our country's most distinguished political philosophers argues that the social/political crisis of 20th-century America is really an intellectual crisis. Allan Bloom's sweeping analysis is essential to understanding America today. It has fired the imagination of a public ripe for change.

    Alternative cover for ISBN: 978-0060652944The Abolition of Man, Lewis uses his graceful prose, delightful humor, and keen understanding of the human mind to challenge our notions about how to best teach our children--and ourselves--not merely reading and writing, but also a sense of morality.

    Yet most of us don’t know how to read body language–and don’t realize how our own physical movements speak to others. Now the world’s foremost experts on the subject share their techniques for reading body language signals to achieve success in every area of life.Drawing upon more than thirty years in the field, as well as cutting-edge research from evolutionary biology, psychology, and medical technologies that demonstrate what happens in the brain, the authors examine each component of body language and give you the basic vocabulary to read attitudes and emotions through behavior. Discover:• How palms and handshakes are used to gain control• The most common gestures of liars• How the legs reveal what the mind wants to do• The most common male and female courtship gestures and signals• The secret signals of cigarettes, glasses, and makeup• The magic of smiles–including smiling advice for women• How to use nonverbal cues and signals to communicate more effectively and get the reactions you wantFilled with fascinating insights, humorous observations, and simple strategies that you can apply to any situation, this intriguing book will enrich your communication with and understanding of others–as well as yourself.

    Based on exhaustive research and interviews with driving experts and traffic officials around the globe, Traffic gets under the hood of the everyday activity of driving to uncover the surprisingly complex web of physical, psychological, and technical factors that explain how traffic works, why we drive the way we do, and what our driving says about us. Vanderbilt examines the perceptual limits and cognitive underpinnings that make us worse drivers than we think we are. He demonstrates why plans to protect pedestrians from cars often lead to more accidents. He shows how roundabouts, which can feel dangerous and chaotic, actually make roads safer and reduce traffic in the bargain. He uncovers who is more likely to honk at whom, and why. He explains why traffic jams form, outlines the unintended consequences of our quest for safety, and even identifies the most common mistake drivers make in parking lots. The car has long been a central part of American life; whether we see it as a symbol of freedom or a symptom of sprawl, we define ourselves by what and how we drive. As Vanderbilt shows, driving is a provocatively revealing prism for examining how our minds work and the ways in which we interact with one another. Ultimately, Traffic is about more than driving: it s about human nature. This book will change the way we see ourselves and the world around us. And who knows? It may even make us better drivers."

    As sociologist and network science pioneer Duncan Watts explains in this provocative book, the explanations that we give for the outcomes that we observe in life—explanation that seem obvious once we know the answer—are less useful than they seem.Drawing on the latest scientific research, along with a wealth of historical and contemporary examples, Watts shows how common sense reasoning and history conspire to mislead us into believing that we understand more about the world of human behavior than we do; and in turn, why attempts to predict, manage, or manipulate social and economic systems so often go awry.It seems obvious, for example, that people respond to incentives; yet policy makers and managers alike frequently fail to anticipate how people will respond to the incentives they create. Social trends often seem to have been driven by certain influential people; yet marketers have been unable to identify these “influencers” in advance. And although successful products or companies always seem in retrospect to have succeeded because of their unique qualities, predicting the qualities of the next hit product or hot company is notoriously difficult even for experienced professionals.Only by understanding how and when common sense fails, Watts argues, can we improve how we plan for the future, as well as understand the present—an argument that has important implications in politics, business, and marketing, as well as in science and everyday life.

    When we travel to a different country, or even a different city in the United States, we assume that a certain amount of cultural adjustment will be required, whether it's getting used to new food or negotiating a foreign language, adapting to a different standard of living or another currency. In fact, what contributes most to our sense of disorientation is having to adapt to another culture's sense of time.Levine, who has devoted his career to studying time and the pace of life, takes us on an enchanting tour of time through the ages and around the world. As he recounts his unique experiences with humor and deep insight, we travel with him to Brazil, where to be three hours late is perfectly acceptable, and to Japan, where he finds a sense of the long-term that is unheard of in the West. We visit communities in the United States and find that population size affects the pace of life--and even the pace of walking. We travel back in time to ancient Greece to examine early clocks and sundials, then move forward through the centuries to the beginnings of "clock time" during the Industrial Revolution. We learn that there are places in the world today where people still live according to "nature time," the rhythm of the sun and the seasons, and "event time," the structuring of time around happenings(when you want to make a late appointment in Burundi, you say, "I'll see you when the cows come in").Levine raises some fascinating questions. How do we use our time? Are we being ruled by the clock? What is this doing to our cities? To our relationships? To our own bodies and psyches? Are there decisions we have made without conscious choice? Alternative tempos we might prefer? Perhaps, Levine argues, our goal should be to try to live in a "multitemporal" society, one in which we learn to move back and forth among nature time, event time, and clock time. In other words, each of us must chart our own geography of time. If we can do that, we will have achieved temporal prosperity.

     You're told that if you "do what you love, you'll never work a day in your life." Whether it's working for "exposure" and "experience," or enduring poor treatment in the name of "being part of the family," all employees are pushed to make sacrifices for the privilege of being able to do what we love.In Work Won't Love You Back, Sarah Jaffe, a preeminent voice on labor, inequality, and social movements, examines this "labor of love" myth -- the idea that certain work is not really work, and therefore should be done out of passion instead of pay. Told through the lives and experiences of workers in various industries -- from the unpaid intern, to the overworked nurse, to the nonprofit worker and even the professional athlete -- Jaffe reveals how all of us have been tricked into buying into a new tyranny of work. As Jaffe argues, understanding the trap of the labor of love will empower us to work less and demand what our work is worth. And once freed from those binds, we can finally figure out what actually gives us joy, pleasure, and satisfaction.

    Bannon had long sensed that deep within America's soul lurked an explosive tension. Cambridge Analytica had the data to prove it, and in 2016 Bannon had a presidential campaign to use as his proving ground.Christopher Wylie might have seemed an unlikely figure to be at the center of such an operation. Canadian and liberal in his politics, he was only twenty-four when he got a job with a London firm that worked with the U.K. Ministry of Defense and was charged putatively with helping to build a team of data scientists to create new tools to identify and combat radical extremism online. In short order, those same military tools were turned to political purposes, and Cambridge Analytica was born. Wylie's decision to become a whistleblower prompted the largest data crime investigation in history. His story is both exposé and dire warning about a sudden problem born of very new and powerful capabilities. It has not only exposed the profound vulnerabilities and profound carelessness in the enormous companies that drive the attention economy, it has also exposed the profound vulnerabilities of democracy itself. What happened in 2016 was just a trial run. Ruthless actors are coming for your data, and they want to control what you think.

    It offers a glimpse into the minds of a vast range of different peoples: early hunter-gatherers and farmers, ancient Egyptians, traditional Chinese sages, the founders of Christianity, trail-blazers of the Scientific Revolution, and those who constructed our modern consumer society.Taking the reader on an archaeological exploration of the mind, the author, an entrepreneur and sustainability leader, uses recent findings in cognitive science and systems theory to reveal the hidden layers of values that form today's cultural norms. Uprooting the tired clichés of the science-religion debate, he shows how medieval Christian rationalism acted as an incubator for scientific thought, which in turn shaped our modern vision of the conquest of nature. The author probes our current crisis of unsustainability and argues that it is not an inevitable result of human nature, but is culturally driven: a product of particular mental patterns that could conceivably be reshaped. By shining a light on our possible futures, the book foresees a coming struggle between two contrasting views of humanity: one driving to a technological endgame of artificially enhanced humans, the other enabling a sustainable future arising from our intrinsic connectedness with each other and the natural world. This struggle, it concludes, is one in which each of us will play a role through the meaning we choose to forge from the lives we lead.

    Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern. We have no clear understanding of what bullshit is, why there is so much of it, or what functions it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, as Harry Frankfurt writes, "we have no theory."Frankfurt, one of the world's most influential moral philosophers, attempts to build such a theory here. With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all.Rather, bullshitters seek to convey a certain impression of themselves without being concerned about whether anything at all is true. They quietly change the rules governing their end of the conversation so that claims about truth and falsity are irrelevant. Frankfurt concludes that although bullshit can take many innocent forms, excessive indulgence in it can eventually undermine the practitioner's capacity to tell the truth in a way that lying does not. Liars at least acknowledge that it matters what is true. By virtue of this, Frankfurt writes, bullshit is a greater enemy of the truth than lies are.

    He explores the history of places, like Vienna of 1900, Renaissance Florence, ancient Athens, Song Dynasty Hangzhou, and Silicon Valley, to show how certain urban settings are conducive to ingenuity. And, with his trademark insightful humor, he walks the same paths as the geniuses who flourished in these settings to see if the spirit of what inspired figures like Socrates, Michelangelo, and Leonardo remains. In these places, Weiner asks, “What was in the air, and can we bottle it?”

    In 1974, cultural anthropologist Ernest Becker won the Pulitzer Prize for his book The Denial of Death, arguing that the terror of death has a pervasive effect on human affairs. Now authors Sheldon Solomon, Jeff Greenberg, and Tom Pyszczynski clarify with wide-ranging evidence the many ways the worm at the core guides our thoughts and actions, from the great art we create to the devastating wars we wage. The Worm at the Core is the product of twenty-five years of in-depth research. Drawing from innovative experiments conducted around the globe, Solomon, Greenberg, and Pyszczynski show conclusively that the fear of death and the desire to transcend it inspire us to buy expensive cars, crave fame, put our health at risk, and disguise our animal nature. The fear of death can also prompt judges to dole out harsher punishments, make children react negatively to people different from themselves, and inflame intolerance and violence.   But the worm at the core need not consume us. Emerging from their research is a unique and compelling approach to these deeply existential issues: terror management theory. TMT proposes that human culture infuses our lives with order, stability, significance, and purpose, and these anchors enable us to function moment to moment without becoming overwhelmed by the knowledge of our ultimate fate.

    Some system of authority is a requirement of all communal living, and it is only the man dwelling in isolation who is not forced to respond, through defiance or submission, to the commands of others. Obedience, as a determinant of behavior is of particular relevance to our time. It has been reliably established that from 1933 to 1945 millions of innocent people were systematically slaughtered on command. Gas chambers were built, death camps were guarded, daily quotas of corpses were produced with the same efficiency as the manufacture of appliances. These inhumane policies may have originated in the mind of a single person, but they could only have been carried out on a massive scale if a very large number of people obeyed orders.Obedience is the psychological mechanism that links individual action to political purpose. It is the dispositional cement that binds men to systems of authority. Facts of recent history and observation in daily life suggest that for many people obedience may be a deeply ingrained behavior tendency, indeed, a prepotent impulse overriding training in ethics, sympathy, and moral conduct. C. P. Snow (1961) points to its importance when he writes:When you think of the long and gloomy history of man, you will find more hideous crimes have been committed in the name of obedience than have ever been committed in the name of rebellion. If you doubt that, read William Sbirer's 'Rise and Fall of the Third Reich.' The German Officer Corps were brought up in the most rigorous code of obedience . . . in the name of obedience they were party to, andassisted in, the most wicked large scale actions in the history of the world. (p. 24)The Nazi extermination of European Jews is the most extremeinstance of abhorrent immoral acts carried out by thousands ofpeople in the name of obedience. Yet in lesser degree this type ofthing is constantly recurring: ordinary citizens are ordered todestroy other people, and they do so because they consider ittheir duty to obey orders. Thus, obedience to authority, longpraised as a virtue, takes on a new aspect when it serves amalevolent cause; far from appearing as a virtue, it is transformedinto a heinous sin. Or is it?The moral question of whether one should obey when commands conflict with conscience was argued by Plato, dramatized in "Antigone," and treated to philosophic analysis in every historical epoch Conservative philosophers argue that the very fabric of society is threatened by disobedience, and even when the act prescribed by an authority is an evil one, it is better to carry out the act than to wrench at the structure of authority. Hobbes stated further that an act so executed is in no sense the responsibility of the person who carries it out but only of the authority that orders it. But humanists argue for the primacy of individual conscience in such matters, insisting that the moral judgments of the individual must override authority when the two are in conflict.The legal and philosophic aspects of obedience are of enormous import, but an empirically grounded scientist eventually comes to the point where he wishes to move from abstract discourse to the careful observation of concrete instances. In order to take a close look at the act of obeying, I set up a simple experimentat Yale University. Eventually, the experiment was to involve more than a thousand participants and would be repeated at several universities, but at the beginning, the conception was simple. A person comes to a psychological laboratory and is told to carry out a series of acts that come increasingly into conflict with conscience. The main question is how far the participant will comply with the experimenter's instructions before refusing to carry out the actions required of him.But the reader needs to know a little more detail about the experiment. Two people come to a psychology laboratory to take part in a study of memory and learning. One of them is designated as a "teacher" and the other a "learner." The experimenter explains that the study is concerned with the effects of punishment on learning. The learner is conducted into a room, seated in a chair, his arms strapped to prevent excessive movement, and an electrode attached to his wrist. He is told that he is to learn a list of word pairs; whenever he makes an error, be will receive electric shocks of increasing intensity.The real focus of the experiment is the teacher. After watching the learner being strapped into place, he is taken into the main experimental room and seated before an impressive shock generator. Its main feature is a horizontal line of thirty switches, ranging from 15 volts to 450 volts, in 15-volt increments. There are also verbal designations which range from Slight SHOCK to Danger--Severe SHOCK. The teacher is told that he is to administer the learning test to the man in the other room. When the learner responds correctly, the teacher moves on to the next item; when the other man gives an incorrectanswer, the teacher is to give him an electric shock. He is to start at the lowest shock level ( 15 volts) and to increase the level each time the man makes an error, going through 30 volts, 45 volts, and so on.The "teacher" is a genuinely naive subject who has come to the laboratory to participate in an experiment. The learner, or victim, is an actor who actually receives no shock at all. The point of the experiment is to see how far a person will proceed in a concrete and measurable situation in which he is ordered to inflict increasing pain on a protesting victim.

    But Steven E. Landsburg...is one economist who fits the bill. In a wide-ranging, easily digested, unbelievably contrarian survey of everything from why popcorn at movie houses costs so much to why recycling may actually reduce the number of trees on the planet, the University of Rochester professor valiantly turns the discussion of vexing economic questions into an activity that ordinary people might enjoy. -- Joe Queenan, The Wall Street Journal The Armchair Economist is a wonderful little book, written by someone for whom English is a first (and beloved) language, and it contains not a single graph or equation...Landsburg presents fascinating concepts in a form easily accessible to noneconomists. -- Erik M. Jensen, The Cleveland Plain Dealer ...enormous fun from its opening page...Landsburg has done something extraordinary: He has expounded basic economic principles with wit and verve. -- Dan Seligman, Fortune

    Smoking has gone from doctor recommended to deadly. We used to think the Earth was the center of the universe and that Pluto was a planet. For decades, we were convinced that the brontosaurus was a real dinosaur. In short, what we know about the world is constantly changing.   But it turns out there’s an order to the state of knowledge, an explanation for how we know what we know. Samuel Arbesman is an expert in the field of scientometrics—literally the science of science. Knowl­edge in most fields evolves systematically and predict­ably, and this evolution unfolds in a fascinating way that can have a powerful impact on our lives.   Doctors with a rough idea of when their knowl­edge is likely to expire can be better equipped to keep up with the latest research. Companies and govern­ments that understand how long new discoveries take to develop can improve decisions about allocating resources. And by tracing how and when language changes, each of us can better bridge gen­erational gaps in slang and dialect.   Just as we know that a chunk of uranium can break down in a measurable amount of time—a radioactive half-life—so too any given field’s change in knowledge can be measured concretely. We can know when facts in aggregate are obsolete, the rate at which new facts are created, and even how facts spread.   Arbesman takes us through a wide variety of fields, including those that change quickly, over the course of a few years, or over the span of centuries. He shows that much of what we know consists of “mesofacts”—facts that change at a middle timescale, often over a single human lifetime. Throughout, he of­fers intriguing examples about the face of knowledge: what English majors can learn from a statistical analysis of The Canterbury Tales, why it’s so hard to measure a mountain, and why so many parents still tell kids to eat their spinach because it’s rich in iron.   The Half-life of Facts is a riveting journey into the counterintuitive fabric of knowledge. It can help us find new ways to measure the world while accepting the limits of how much we can know with certainty.