He suggests that individuals are more like populations of bargaining agents than like the hierarchical command structures envisaged by cognitive psychologists. This perspective helps us understand so much that is puzzling in human action and interaction: from self-defeating behaviors to willfulness, from pathological over-control and self-deception to subtler forms of behavior such as altruism, sadism, gambling, and the social construction of belief.

    

    This volume provides basic writings of Dostoevsky, Kierkegaard, Nietzsche, Rilke, Kafka, Ortega, Jaspers, Heidegger, Sartre, and Camus, including some not previously translated, along with an invaluable introductory essay by Walter Kaufmann.

    It begins with a Preface, created after the rest of the manuscript was completed, that explains the core of his method and what sets it apart from any preceding philosophy. The Introduction, written before the rest of the work, summarizes and completes Kant's ideas on skepticism by rendering it moot and encouraging idealism and self-realization. The body of the work is divided into six sections of varying length, entitled "Consciousness," "Self-Consciousness," "Reason," "Spirit," "Religion," and "Absolute Knowledge." A myriad of topics are discussed, and explained in such a harmoniously complex way that the method has been termed Hegelian dialectic. Ultimately, the work as a whole is a remarkable study of the mind's growth from its direct awareness to scientific philosophy, proving to be a difficult yet highly influential and enduring work.

    The philosophers represent 2,500 years of thought—from Plato, Kant, and Nietzsche to Alasdair MacIntyre, Susan Wolf, and Peter Singer—and cover a broad range of topics, from the timeless questions of justice, morality, and faith to the hot-button concerns of today, such as animal rights, our duties to the environment, and gender issues. Featuring an illuminating preamble, concise introductory essays on the giants of ethical theory, and incisive chapter headnotes to the modern offerings, this Modern Library edition is a perfect single-volume reference for students, teachers, and anyone eager to engage in reflection on ethical questions, including “What is the basis for our ethical views and judgments?” Gordon Marino is professor of philosophy and director of the Hong Kierkegaard Library at St. Olaf College in Northfield, Minnesota. A recipient of the Richard J. Davis Ethics Award for excellence in writing on ethics and the law, he is the author of Kierkegaard in the Present Age, co-editor of The Cambridge Companion to Kierkegaard, and editor of the Modern Library’s Basic Writings of Existentialism. His essays have appeared in The New York Times.

    In the past, discoveries often had to wait for the rise of the next generation to see questions in a new light and let go of old truisms. Today, in a world that is defined by a rapid rate of change, staying on the cutting edge has as much to do with shedding outdated notions as adopting new ones. In this spirit, John Brockman, publisher of the online salon Edge.org ("the world's smartest website"—The Guardian), asked 175 of the world's most influential scientists, economists, artists, and philosophers: What scientific idea is ready for retirement?Jared Diamond explores the diverse ways that new ideas emerge * Nassim Nicholas Taleb takes down the standard deviation * Richard Thaler and novelist Ian McEwan reveal the usefulness of "bad" ideas * Steven Pinker dismantles the working theory of human behavior * Richard Dawkins renounces essentialism * Sherry Turkle reevaluates our expectations of artificial intelligence * Physicist Andrei Linde suggests that our universe and its laws may not be as unique as we think * Martin Rees explains why scientific understanding is a limitless goal * Alan Guth rethinks the origins of the universe * Sam Harris argues that our definition of science is too narrow * Nobel Prize winner Frank Wilczek disputes the division between mind and matter * Lawrence Krauss challenges the notion that the laws of physics were preordained * plus contributions from Daniel Goleman, Mihaly Csikszentmihalyi, Nicholas Carr, Rebecca Newberger Goldstein, Matt Ridley, Stewart Brand, Sean Carroll, Daniel C. Dennett, Helen Fisher, Douglas Rushkoff, Lee Smolin, Kevin Kelly, Freeman Dyson, and others.

    The answer has major implications, and the stakes are high. To put it in the simple terms that have come to dominate these debates, if we are free to make our own decisions, we areaccountable for what we do, and if we aren't free, we're off the hook.There are neuroscientists who claim that our decisions are made unconsciously and are therefore outside of our control and social psychologists who argue that myriad imperceptible factors influence even our minor decisions to the extent that there is no room for free will. According to philosopherAlfred R. Mele, what they point to as hard and fast evidence that free will cannot exist actually leaves much room for doubt. If we look more closely at the major experiments that free will deniers cite, we can see large gaps where the light of possibility shines through.In Free: Why Science Hasn't Disproved Free Will, Mele lays out his opponents' experiments simply and clearly, and proceeds to debunk their supposed findings, one by one, explaining how the experiments don't provide the solid evidence for which they have been touted. There is powerful evidence thatconscious decisions play an important role in our lives, and knowledge about situational influences can allow people to respond to those influences rationally rather than with blind obedience.Mele also explores the meaning and ramifications of free will. What, exactly, does it mean to have free will -- is it a state of our soul, or an undefinable openness to alternative decisions? Is it something natural and practical that is closely tied to moral responsibility? Since evidence suggeststhat denying the existence of free will actually encourages bad behavior, we have a duty to give it a fair chance.

    The engaging articles on all key issues related to the anthropology of religion grab the attention of students, while giving them an excellent foundation in contemporary ideas and approaches in the field. The multiple authors included in each chapter represent a range of interests, geographic foci, and ways of looking at each subject. Divided into ten chapters, this book begins with a broad view of anthropological ways of looking at religion, and moves on to some of the core topics within the subject, such as myth, ritual, and the various types of religious specialists.

    Philip Zimbardo talks about his famous “Stanford Prison Experiment” and how it relates to abuses of Abu Ghraib. Harvard neuroscientist Josh Greene reports on the ways our brains react to ethical dilemmas. Jonathan Haidt explains why we object to incest and how that relates to disagreements between conservatives and liberals. Renowned Primatologist Frans de Waal juxtaposes human behavior with that of the bonobo (a species he terms the "hippie ape.") And much more. A Very Bad Wizard is essential reading for anyone curious about the origins and inner workings of our moral lives.

    It is something we do. In Action in Perception, Noë argues that perception and perceptual consciousness depend on capacities for action and thought--that perception is a kind of thoughtful activity. Touch, not vision, should be our model for perception. Perception is not a process in the brain, but a kind of skillful activity of the body as a whole. We enact our perceptual experience. To perceive, according to this enactive approach to perception, is not merely to have sensations; it is to have sensations that we understand. In Action in Perception, Noë investigates the forms this understanding can take. He begins by arguing, on both phenomenological and empirical grounds, that the content of perception is not like the content of a picture; the world is not given to consciousness all at once but is gained gradually by active inquiry and exploration. Noë then argues that perceptual experience acquires content thanks to our possession and exercise of practical bodily knowledge, and examines, among other topics, the problems posed by spatial content and the experience of color. He considers the perspectival aspect of the representational content of experience and assesses the place of thought and understanding in experience. Finally, he explores the implications of the enactive approach for our understanding of the neuroscience of perception.

    It is the natural way in which we interpret, predict, and participate in social behavior and communication. We ascribe mental states to people: states such as thoughts, desires, knowledge, and intentions.Building on many years of research, Baron-Cohen concludes that children with autism, suffer from "mindblindness" as a result of a selective impairment in mindreading. For these children, the world is essentially devoid of mental things.Baron-Cohen develops a theory that draws on data from comparative psychology, from developmental, and from neuropsychology. He argues that specific neurocognitive mechanisms have evolved that allow us to mindread, to make sense of actions, to interpret gazes as meaningful, and to decode "the language of the eyes."A Bradford Book

    Its ultimate destination is a plausible, living validation of transcendence. Each of its three parts is like a turn of a spiral, exploring recurring ideas through the prisms of religious myth, truth and belief, respectively. With each turn, the book seeks to convey a more nuanced and complete understanding of the many facets of transcendence. Part I puts forward the controversial notion that many religious myths are actually true; and not just allegorically so. Part II argues that our own inner storytelling plays a surprising role in creating the seeming concreteness of things and the tangibility of history. Part III suggests, in the form of a myth, how deeply ingrained belief systems create the world we live in. The three themes, myth, truth and belief, flow into and interpenetrate each other throughout the book.

    In sharp contrast, the current scientific consensus rejects the traditional soul, although this conclusion is rarely discussed publicly. In this book, a cognitive scientist breaks the taboo and explains why modern science leads to this controversial conclusion. In doing so, the book reveals the truly astonishing scope and power of scientific inquiry, drawing on ideas from biology, psychology, neuroscience, philosophy, and the physical sciences. Much more than chronicling the demise of the traditional soul, the book explores where soul beliefs come from, why they are so widespread culturally and historically, how cognitive science offers a naturalistic alternative to religious conceptions of mind, and how postulating the existence of a soul amounts to making a scientific claim.Although the new scientific view of personhood departs radically from traditional religious conceptions, the author shows that a coherent, meaningful, and sensitive appreciation of what it means to be human remains intact. He argues that we do not lose anything by letting go of our soul beliefs and that we even have something to gain. Throughout, the book takes a passionate stand for science and reason. It also offers a timely rejoinder to recent claims that science supports the existence of the soul and the afterlife.

    Each essay gives a biographical background for its subject and a description of the main strands of their thought, together with summaries of their major works.The thirty-four chronologically-organized essays are a comprehensive introduction to Western philosophy's major figures.Dr Jeremy Stangroom is a founding editor of The Philosophers' Magazine, one of the world's most popular philosophy publications. He has written and/or edited numerous books, including: New British Philosophy, What Philosophers Think and Great Thinkers A-Z (all with Julian Baggini); The Dictionary of Fashionable Nonsense and Why Truth Matters (with Ophelia Benson); and What Scientists Think. He is a frequent contributor to New Humanist magazine, and he is also the editor of the Royal Institute of Philosophy web site.James Garvey teaches philosophy at the University of Nottingham and is Secretary of the Royal Institute of Philosophy.

    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.