The human brain has evolved a complex circuitry that allows it to be socially intelligent. This social machinery has only just begun to be studied in detail. One function of this circuitry is to attribute awareness to others: to compute that person Y is aware of thing X. In Graziano's theory, the machinery that attributes awareness to others also attributes it to oneself. Damage that machinery and you disrupt your own awareness. Graziano discusses the science, the evidence, the philosophy, and the surprising implications of this new theory.

    In this much-anticipated book, Michael Tomasello weaves his twenty years of comparative studies of humans and great apes into a compelling argument that cooperative social interaction is the key to our cognitive uniqueness. Once our ancestors learned to put their heads together with others to pursue shared goals, humankind was on an evolutionary path all its own.Tomasello argues that our prehuman ancestors, like today's great apes, were social beings who could solve problems by thinking. But they were almost entirely competitive, aiming only at their individual goals. As ecological changes forced them into more cooperative living arrangements, early humans had to coordinate their actions and communicate their thoughts with collaborative partners. Tomasello's "shared intentionality hypothesis" captures how these more socially complex forms of life led to more conceptually complex forms of thinking. In order to survive, humans had to learn to see the world from multiple social perspectives, to draw socially recursive inferences, and to monitor their own thinking via the normative standards of the group. Even language and culture arose from the preexisting need to work together. What differentiates us most from other great apes, Tomasello proposes, are the new forms of thinking engendered by our new forms of collaborative and communicative interaction.A Natural History of Human Thinking is the most detailed scientific analysis to date of the connection between human sociality and cognition.

    In this book Daniel Wegner offers a novel understanding of the issue. Like actions, he argues, the feeling of conscious will is created by the mind and brain. Yet if psychological and neural mechanisms are responsible for all human behavior, how could we have conscious will? The feeling of conscious will, Wegner shows, helps us to appreciate and remember our authorship of the things our minds and bodies do. Yes, we feel that we consciously will our actions, Wegner says, but at the same time, our actions happen to us. Although conscious will is an illusion, it serves as a guide to understanding ourselves and to developing a sense of responsibility and morality.Approaching conscious will as a topic of psychological study, Wegner examines the issue from a variety of angles. He looks at illusions of the will?-those cases where people feel that they are willing an act that they are not doing or, conversely, are not willing an act that they in fact are doing. He explores conscious will in hypnosis, Ouija board spelling, automatic writing, and facilitated communication, as well as in such phenomena as spirit possession, dissociative identity disorder, and trance channeling. The result is a book that sidesteps endless debates to focus, more fruitfully, on the impact on our lives of the illusion of conscious will.Selected as a Finalist in the category of Psychology/Mental Health in the 2002 Independent Publisher Book Awards (IPPYs) presented by Independent Publisher Magazine., Silver Award Winner for Philosophy in the 2002 ForeWord Magazine Book of the Year Awards. and Selected as an Outstanding Academic Book for 2002 by Choice Magazine

    First published in 1957, it has acquired the status of a modern philosophical classic. The book attempts to show in detail that the natural and widely accepted picture of what we mean by an intention gives rise to insoluble problems and must be abandoned. This is a welcome reprint of a book that continues to grow in importance.

    Unveiling here the kind of cutting-edge research that has made them giants in their fields, Daniel Goleman and Richard Davidson show us the truth about what meditation can really do for us, as well as exactly how to get the most out of it.Sweeping away common misconceptions and neuromythology to open readers' eyes to the ways data has been distorted to sell mind-training methods, the authors demonstrate that beyond the pleasant states mental exercises can produce, the real payoffs are the lasting personality traits that can result. But short daily doses will not get us to the highest level of lasting positive change--even if we continue for years--without specific additions. More than sheer hours, we need smart practice, including crucial ingredients such as targeted feedback from a master teacher and a more spacious, less attached view of the self, all of which are missing in widespread versions of mind training. The authors also reveal the latest data from Davidson's own lab that point to a new methodology for developing a broader array of mind-training methods with larger implications for how we can derive the greatest benefits from the practice.Exciting, compelling, and grounded in new research, this is one of those rare books that has the power to change us at the deepest level.

    It promised to shed light on the deep mysteries of consciousness, as well as offer relief to addicts and the mentally ill. But in the 1960s, with the vicious backlash against the counter-culture, all further research was banned. In recent years, however, work has quietly begun again on the amazing potential of LSD, psilocybin and DMT. Could these drugs in fact improve the lives of many people? Diving deep into this extraordinary world and putting himself forward as a guinea-pig, Michael Pollan has written a remarkable history of psychedelics and a compelling portrait of the new generation of scientists fascinated by the implications of these drugs. How to Change Your Mind is a report from what could very well be the future of human consciousness.

    Highly recommended, it is likely to prove one of the most thought-provoking books of the year."--Tyler Cowen, Marginal RevolutionHow did human minds become so different from those of other animals? What accounts for our capacity to understand the way the physical world works, to think ourselves into the minds of others, to gossip, read, tell stories about the past, and imagine the future? These questions are not new: they have been debated by philosophers, psychologists, anthropologists, evolutionists, and neurobiologists over the course of centuries. One explanation widely accepted today is that humans have special cognitive instincts. Unlike other living animal species, we are born with complicated mechanisms for reasoning about causation, reading the minds of others, copying behaviors, and using language.Cecilia Heyes agrees that adult humans have impressive pieces of cognitive equipment. In her framing, however, these cognitive gadgets are not instincts programmed in the genes but are constructed in the course of childhood through social interaction. Cognitive gadgets are products of cultural evolution, rather than genetic evolution. At birth, the minds of human babies are only subtly different from the minds of newborn chimpanzees. We are friendlier, our attention is drawn to different things, and we have a capacity to learn and remember that outstrips the abilities of newborn chimpanzees. Yet when these subtle differences are exposed to culture-soaked human environments, they have enormous effects. They enable us to upload distinctively human ways of thinking from the social world around us.As Cognitive Gadgets makes clear, from birth our malleable human minds can learn through culture not only what to think but how to think it.

    In Out of Our Heads, he restates and reexamines the problem of consciousness, and then proposes a startling solution: Do away with the two hundred-year-old paradigm that places consciousness within the confines of the brain. Our culture is obsessed with the brain—how it perceives; how it remembers; how it determines our intelligence, our morality, our likes and our dislikes. It’s widely believed that consciousness itself, that Holy Grail of science and philosophy, will soon be given a neural explanation. And yet, after decades of research, only one proposition about how the brain makes us conscious—how it gives rise to sensation, feeling, and subjectivity—has emerged unchallenged: We don’t have a clue. In this inventive work, Noë suggests that rather than being something that happens inside us, consciousness is something we do. Debunking an outmoded philosophy that holds the scientific study of consciousness captive, Out of Our Heads is a fresh attempt at understanding our minds and how we interact with the world around us.

    The "Theory of Everything" that appears to be emerging includes everything but us: the feelings, meanings, consciousness, and purposes that make us (and many of our animal cousins) what we are. These most immediate and incontrovertible phenomena are left unexplained by the natural sciences because they lack the physical properties—such as mass, momentum, charge, and location—that are assumed to be necessary for something to have physical consequences in the world. This is an unacceptable omission. We need a "theory of everything" that does not leave it absurd that we exist.Incomplete Nature begins by accepting what other theories try to deny: that, although mental contents do indeed lack these material-energetic properties, they are still entirely products of physical processes and have an unprecedented kind of causal power that is unlike anything that physics and chemistry alone have so far explained. Paradoxically, it is the intrinsic incompleteness of these semiotic and teleological phenomena that is the source of their unique form of physical influence in the world. Incomplete Nature meticulously traces the emergence of this special causal capacity from simple thermodynamics to self-organizing dynamics to living and mental dynamics, and it demonstrates how specific absences (or constraints) play the critical causal role in the organization of physical processes that generate these properties.The book's radically challenging conclusion is that we are made of these specific absenses—such stuff as dreams are made on—and that what is not immediately present can be as physically potent as that which is. It offers a figure/background shift that shows how even meanings and values can be understood as legitimate components of the physical world.

    We can actually observe a person's brain registering a joke or experiencing a painful memory. Drawing on the latest imaging technology and the expertise of distinguished scientists, Rita Carter explores the geography of the human brain. Her writing is clear, accessible, witty, and the book's 150 illustrations—most in color—present an illustrated guide to that wondrous, coconut-sized, wrinkled gray mass we carry inside our heads.Mapping the Mind charts the way human behavior and culture have been molded by the landscape of the brain. Carter shows how our personalities reflect the biological mechanisms underlying thought and emotion and how behavioral eccentricities may be traced to abnormalities in an individual brain. Obsessions and compulsions seem to be caused by a stuck neural switch in a region that monitors the environment for danger. Addictions stem from dysfunction in the brain's reward system. Even the sense of religious experience has been linked to activity in a certain brain region. The differences between men and women's brains, the question of a "gay brain," and conditions such as dyslexia, autism, and mania are also explored.Looking inside the brain, writes Carter, we see that actions follow from our perceptions, which are due to brain activity dictated by a neuronal structure formed from the interplay between our genes and the environment. Without sidestepping the question of free will, Carter suggests that future generations will use our increasing knowledge of the brain to "enhance those mental qualities that give sweetness and meaning to our lives, and to eradicate those that are destructive."

    But it has never held a more important place than it does today, with both traditional problems and new topics often sparked by the developments in the psychological, cognitive, and computer sciences. Jaegwon Kim's Philosophy of Mind is the classic, comprehensive survey of the subject. Now in its second edition, Kim explores, maps, and interprets this complex and exciting terrain. Designed as an introduction to the field for upper-level undergraduates and graduate students, Philosophy of Mind focuses on the mind/body problem and related issues, some touching on the status of psychology and cognitive science. The second edition features a new chapter on Cartesian substance dualism-a perspective that has been little discussed in the mainstream philosophy of mind and almost entirely ignored in most introductory books in philosophy of mind. In addition, all the chapters have been revised and updated to reflect the trends and developments of the last decade. Throughout the text, Kim allows readers to come to their own terms with the central problems of the mind. At the same time, the author's own emerging views are on display and serve to move the discussion forward. Comprehensive, clear, and fair, Philosophy of Mind is a model of philosophical exposition. It is a major contribution to the study and teaching of the philosophy of mind.

    He offers compelling evidence that religious experiences have a nonmaterial origin, making a convincing case for what many in scientific fields are loath to consider—that it is God who creates our spiritual experiences, not the brain.Beauregard and O'Leary explore recent attempts to locate a "God gene" in some of us and claims that our brains are "hardwired" for religion—even the strange case of one neuroscientist who allegedly invented an electromagnetic "God helmet" that could produce a mystical experience in anyone who wore it. The authors argue that these attempts are misguided and narrow-minded, because they reduce spiritual experiences to material phenomena.Many scientists ignore hard evidence that challenges their materialistic prejudice, clinging to the limited view that our experiences are explainable only by material causes, in the obstinate conviction that the physical world is the only reality. But scientific materialism is at a loss to explain irrefutable accounts of mind over matter, of intuition, willpower, and leaps of faith, of the "placebo effect" in medicine, of near-death experiences on the operating table, and of psychic premonitions of a loved one in crisis, to say nothing of the occasional sense of oneness with nature and mystical experiences in meditation or prayer. Traditional science explains away these and other occurrences as delusions or misunderstandings, but by exploring the latest neurological research on phenomena such as these, The Spiritual Brain gets to their real source.

    Explaining why the whole is sometimes smarter than the sum of its parts, Johnson presents surprising examples of feedback, self-organization, and adaptive learning. How does a lively neighborhood evolve out of a disconnected group of shopkeepers, bartenders, and real estate developers? How does a media event take on a life of its own? How will new software programs create an intelligent World Wide Web? In the coming years, the power of self-organization -- coupled with the connective technology of the Internet -- will usher in a revolution every bit as significant as the introduction of electricity. Provocative and engaging, Emergence puts you on the front lines of this exciting upheaval in science and thought.

    If you want to understand this central quality of human nature to its roots, read Why We Love." —Edward O. WilsonIn Why We Love, renowned anthropologist Helen Fisher offers a new map of the phenomenon of love—from its origins in the brain to the thrilling havoc it creates in our bodies and behavior. Working with a team of scientists to scan the brains of people who had just fallen madly in love, Fisher proved what psychologists had until recently only suspected: when you fall in love, specific areas of the brain "light up" with increased blood flow. This sweeping new book uses this data to argue that romantic passion is hardwired into our brains by millions of years of evolution. It is not an emotion; it is a drive as powerful as hunger.Provocative, enlightening, engaging, and persuasive, Why We Love offers radical new answers to age-old questions: what love is, who we love—and how to keep love alive.

    Opening with a concise introduction to the history of the problem of free will--andits place in the history of philosophy--the book then turns to contemporary debates and theories about free will, determinism, and related subjects like moral responsibility, coercion, compulsion, autonomy, agency, rationality, freedom, and more. Classical compatibilist and new compatibilisttheories of free will are considered along with the latest incompatibilist or libertarian theories and the most recent skeptical challenges to free will. Separate chapters are devoted to the relation of free will to moral responsibility and ethics; to modern science; and to religious questions aboutpredestination, divine foreknowledge, and human freedom. Numerous down-to-earth examples and challenging thought experiments enliven the text. The book is an ideal addition to introduction to philosophy, metaphysics, and free will courses.