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.

    Strawson also shares with Montaigne a particular fascination with the elastic and elusive nature of the self and of consciousness. Of the essays collected here, "A Fallacy of Our Age" (an inspiration for Vendela Vida's novel Let the Northern Lights Erase Your Name) takes issue with the commencement-address cliche that life is a story. Strawson questions whether it is desirable or even meaningful to think about life that way. "The Sense of Self" offers an alternative account, in part personal, of how a distinct sense of self is not at all incompatible with a sense of the self as discontinuous, leading Strawson to a position that he sees as in some ways Buddhist. "Real Naturalism" argues that a fully naturalist account of consciousness supports a belief in the immanence of consciousness in nature as a whole (also known as panpsychism), while in the final essay Strawson offers a vivid account of coming of age in the 1960s. Drawing on literature and life as much as on philosophy, this is a book that prompts both argument and wonder.

    Not published in France until 2002, and appearing in English for the first time, these creative and engaging lectures deepen our understanding of Roland Barthes's intellectual itinerary and reveal his distinctive style as thinker and teacher.The Neutral (le neutre), as Barthes describes it, escapes or undoes the paradigmatic binary oppositions that structure and produce meaning in Western thought and discourse. These binaries are found in all aspects of human society ranging from language to sexuality to politics. For Barthes, the attempt to deconstruct or escape from these binaries has profound ethical, philosophical, and linguistic implications.The Neutral is comprised of the prewritten texts from which Barthes lectured and centers around 23 "figures," also referred to as "traits" or "twinklings," that are possible embodiments of the Neutral (sleep, silence, tact, etc.) or of the anti-Neutral (anger, arrogance, conflict, etc.). His lectures draw on a diverse set of authors and intellectual traditions, including Lao-tzu, Tolstoy, German mysticism, classical philosophy, Rousseau, Baudelaire, Walter Benjamin, and John Cage. Barthes's idiosyncratic approach to his subjects gives the lectures a playful, personal, and even joyous quality that enhances his rich insights.In addition to his reflections on a variety of literary and scholarly works, Barthes's personal convictions and the events of his life shaped the course and content of the lectures. Most prominently, as Barthes admits, the recent death of his mother and the idea of mourning shape several of his lectures.

    Written in a concise style which is knowledgeable, yet not overly-academic. The questions addressed are the most common and modern questions popularly asked.

    Mirroring his theory, Minsky boldly casts The Society of Mind as an intellectual puzzle whose pieces are assembled along the way. Each chapter -- on a self-contained page -- corresponds to a piece in the puzzle. As the pages turn, a unified theory of the mind emerges, like a mosaic. Ingenious, amusing, and easy to read, The Society of Mind is an adventure in imagination.

    Paul J. Gillette, this dramatic collection of de Sade writings includes "Justine," "Juliette," "120 Days of Sodom," "Philosophy In The Bedroom" and many works often scattered among "pastiche" versions of de Sades oeuvre. Free of the author's repetitions, polemics and syntactically complex 18th century phrases, this edition captures the drama of de Sade's forays into human sexuality including such practices as voyeurism, fetishism, and, most famously, sadism. Vilified by critics in the 1800s as "Monstrous… depraved… An odious book by an even more odious man," de Sades depiction of his personal adventures has been studied and enjoyed by readers in light of the 20th and 21st centuries. Readers will also discover a mind as free as de Sades adventures were uninhibited, for he discusses natural evolution 25 years before Darwin's birth; postulates the existence of the unconscious mind a century before Sigmund Freud; and probes social mores decades before the work of Margaret Mead. He also espouses political ideas that were put into practice by such diverse figures as Joseph Stalin, Adolph Hitler and Fidel Castro. Born into French nobility in 1740, Marquis de Sade continues to open minds to new human experience more than 250 years later in this dramatic new release from Holloway House Publishing.

    

    When he presented his findings to a professor, his ideas were quickly dismissed as “pure coincidence, nothing more.”Fast-forward 20 years later and Niebauer is a PhD and a tenured professor, and the Buddhist-neuroscience connection he found as a student is practically its own genre in the bookstore. But according to Niebauer, we are just beginning to understand the link between Eastern philosophy and the latest findings in psychology and neuroscience and what these assimilated ideas mean for the human experience.In this groundbreaking book, Niebauer writes that the latest research in neuropsychology is now confirming a fundamental tenet of Buddhism, what is called Anatta, or the doctrine of “no self.” Niebauer writes that our sense of self, or what we commonly refer to as the ego, is an illusion created entirely by the left side of the brain. Niebauer is quick to point out that this doesn't mean that the self doesn't exist but rather that it does so in the same way that a mirage in the middle of the desert exists, as a thought rather than a thing. His conclusions have significant ramifications for much of modern psychological modalities, which he says are spending much of their time trying to fix something that isn’t there.What makes this book unique is that Niebauer offers a series of exercises to allow the reader to experience this truth for him- or herself, as well as additional tools and practices to use after reading the book, all of which are designed to change the way we experience the world—a way that is based on being rather than thinking.

    In terms that draw from feminist and queer theory, Butler considers the norms that govern and fail to govern gender and sexuality as they relate to the constraints on recognizable personhood. The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival. And to "do" one's gender in certain ways sometimes implies "undoing" dominant notions of personhood. She writes about the "New Gender Politics" that has emerged in recent years, a combination of movements concerned with transgender, transsexuality, intersex, and their complex relations to feminist and queer theory.

      From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make.   Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition.

    Who hates Undoing? Stuffed-shirt academicians, do-nothing sweetness-and-light practitioners of cosmic foo-foo, and would-be slave-owners everywhere. On the other hand, if you are interested in actually accomplishing something, you will love it.