In his widely praised book, award-winning psychologist Jonathan Haidt examines the world’s philosophical wisdom through the lens of psychological science, showing how a deeper understanding of enduring maxims-like Do unto others as you would have others do unto you, or What doesn’t kill you makes you stronger-can enrich and even transform our lives.

     Surveys the conceptual problems inherent in many neuroscientific theories. Encourages neuroscientists to pay more attention to conceptual questions. Provides conceptual maps for students and researchers in cognitive neuroscience and psychology. Written by a distinguished philosopher and leading neuroscientist. Avoids the use of philosophical jargon. Constitutes an essential reference work for elucidation of concepts in cognitive neuroscience and psychology.

    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.

    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.

    Many of us take for granted that babies are born selfish and that it is the role of society—and especially parents—to transform them from little sociopaths into civilized beings. In Just Babies, Paul Bloom argues that humans are in fact hardwired with a sense of morality. Drawing on groundbreaking research at Yale, Bloom demonstrates that, even before they can speak or walk, babies judge the goodness and badness of others’ actions; feel empathy and compassion; act to soothe those in distress; and have a rudimentary sense of justice.Still, this innate morality is limited, sometimes tragically. We are naturally hostile to strangers, prone to parochialism and bigotry. Bringing together insights from psychology, behavioral economics, evolutionary biology, and philosophy, Bloom explores how we have come to surpass these limitations. Along the way, he examines the morality of chimpanzees, violent psychopaths, religious extremists, and Ivy League professors, and explores our often puzzling moral feelings about sex, politics, religion, and race.

    He studied physics and philosophy at the University of Tübingen in Germany and was awarded his Ph.D. in biophysics in 1982. He is now the Lois and Victor Troendle Professor of Cognitive and Behavioral Biology at the California Institute of Technology. The author of several books, Dr. Koch studies the biophysics of computation, and the neuronal basis of visual perception, attention, and consciousness. Together with Francis Crick, his long-time collaborator, he has pioneered the scientific study of consciousness.

       In Trying Not To Try, Edward Slingerland explains why we find spontaneity so elusive, and shows how early Chinese thought points the way to happier, more authentic lives. We’ve long been told that the way to achieve our goals is through careful reasoning and conscious effort. But recent research suggests that many aspects of a satisfying life, like happiness and spontaneity, are best pursued indirectly. The early Chinese philosophers knew this, and they wrote extensively about an effortless way of being in the world, which they called wu-wei (ooo-way). They believed it was the source of all success in life, and they developed various strategies for getting it and hanging on to it.   With clarity and wit, Slingerland introduces us to these thinkers and the marvelous characters in their texts, from the butcher whose blade glides effortlessly through an ox to the wood carver who sees his sculpture simply emerge from a solid block. Slingerland uncovers a direct line from wu-wei to the Force in Star Wars, explains why wu-wei is more powerful than flow, and tells us what it all means for getting a date. He also shows how new research reveals what’s happening in the brain when we’re in a state of wu-wei—why it makes us happy and effective and trustworthy, and how it might have even made civilization possible.   Through stories of mythical creatures and drunken cart riders, jazz musicians and Japanese motorcycle gangs, Slingerland effortlessly blends Eastern thought and cutting-edge science to show us how we can live more fulfilling lives. Trying Not To Try is mind-expanding and deeply pleasurable, the perfect antidote to our striving modern culture.

    In The Invisible Gorilla, Christopher Chabris and Daniel Simons, creators of one of psychology’s most famous experiments, use remarkable stories and counterintuitive scientific findings to demonstrate an important truth: Our minds don’t work the way we think they do. We think we see ourselves and the world as they really are, but we’re actually missing a whole lot.Again and again, we think we experience and understand the world as it is, but our thoughts are beset by everyday illusions. We write traffic laws and build criminal cases on the assumption that people will notice when something unusual happens right in front of them. We’re sure we know where we were on 9/11, falsely believing that vivid memories are seared into our minds with perfect fidelity. And as a society, we spend billions on devices to train our brains because we’re continually tempted by the lure of quick fixes and effortless self-improvement.  The Invisible Gorilla reveals the myriad ways that our intuitions can deceive us, but it’s much more than a catalog of human failings. Chabris and Simons explain why we succumb to these everyday illusions and what we can do to inoculate ourselves against their effects. Ultimately, the book provides a kind of x-ray vision into our own minds, making it possible to pierce the veil of illusions that clouds our thoughts and to think clearly for perhaps the first time.

    It argues that evolution designed us both to teach and learn, and that the drive to learn is our most important instinct. It also reveals as fascinating insights about our adult capacities and how even young children -- as well as adults -- use some of the same methods that allow scientists to learn so much about the world. Filled with surprise at every turn, this vivid, lucid, and often funny book gives us a new view of the inner life of children and the mysteries of the mind.

    Even modern neuroscience has tended, until recently, to concentrate on the cognitive aspects of brain function, disregarding emotions. This attitude began to change with the publication of Descartes’ Error in 1995. Antonio Damasio—"one of the world’s leading neurologists" (The New York Times)—challenged traditional ideas about the connection between emotions and rationality. In this wondrously engaging book, Damasio takes the reader on a journey of scientific discovery through a series of case studies, demonstrating what many of us have long suspected: emotions are not a luxury, they are essential to rational thinking and to normal social behavior.

    This work represents the views of a mathematician on the analogies between computing machines and the living human brain.

    It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion.In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

    Feynman himself, however, insisted that the notes were not a record but the work itself. In Supersizing the Mind, Andy Clark argues that our thinking doesn't happen only in our heads but that certain forms of human cognizing include inextricable tangles of feedback, feed-forward and feed-around loops: loops that promiscuously criss-cross the boundaries of brain, body and world. The pen and paper of Feynman's thought are just such feedback loops, physical machinery that shape the flow of thought and enlarge the boundaries of mind. Drawing upon recent work in psychology, linguistics, neuroscience, artificial intelligence, robotics, human-computer systems, and beyond, Supersizing the Mind offers both a tour of the emerging cognitive landscape and a sustained argument in favor of a conception of mind that is extended rather than brain-bound. The importance of this new perspective is profound. If our minds themselves can include aspects of our social and physical environments, then the kinds of social and physical environments we create can reconfigure our minds and our capacity for thought and reason.

    With a new foreword by his daughter Mary Katherine Bateson, this classic anthology of his major work will continue to delight and inform generations of readers. "This collection amounts to a retrospective exhibition of a working life. . . . Bateson has come to this position during a career that carried him not only into anthropology, for which he was first trained, but into psychiatry, genetics, and communication theory. . . . He . . . examines the nature of the mind, seeing it not as a nebulous something, somehow lodged somewhere in the body of each man, but as a network of interactions relating the individual with his society and his species and with the universe at large."—D. W. Harding, New York Review of Books "[Bateson's] view of the world, of science, of culture, and of man is vast and challenging. His efforts at synthesis are tantalizingly and cryptically suggestive. . . .This is a book we should all read and ponder."—Roger Keesing, American Anthropologist

    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.