Over years of groundbreaking experiments, he has distilled remarkable discoveries significant enough to become the bedrock of a whole new scientific field: social physics. Humans have more in common with bees than we like to admit: We’re social creatures first and foremost. Our most important habits of action—and most basic notions of common sense—are wired into us through our coordination in social groups. Social physics is about idea flow, the way human social networks spread ideas and transform those ideas into behaviors. Thanks to the millions of digital bread crumbs people leave behind via smartphones, GPS devices, and the Internet, the amount of new information we have about human activity is truly profound. Until now, sociologists have depended on limited data sets and surveys that tell us how people say they think and behave, rather than what they actually do. As a result, we’ve been stuck with the same stale social structures—classes, markets—and a focus on individual actors, data snapshots, and steady states. Pentland shows that, in fact, humans respond much more powerfully to social incentives that involve rewarding others and strengthening the ties that bind than incentives that involve only their own economic self-interest. Pentland and his teams have found that they can study patterns of information exchange in a social network without any knowledge of the actual content of the information and predict with stunning accuracy how productive and effective that network is, whether it’s a business or an entire city. We can maximize a group’s collective intelligence to improve performance and use social incentives to create new organizations and guide them through disruptive change in a way that maximizes the good. At every level of interaction, from small groups to large cities, social networks can be tuned to increase exploration and engagement, thus vastly improving idea flow.  Social Physics will change the way we think about how we learn and how our social groups work—and can be made to work better, at every level of society. Pentland leads readers to the edge of the most important revolution in the study of social behavior in a generation, an entirely new way to look at life itself.

    Buscaglia's informative and amusing lectures, which were delivered worldwide between 1970 and 1981. This inspirational treasure is for all those eager to accept the challenge of life and to profit from the wonder of love.

    Written in short, carefully numbered paragraphs of extreme brilliance, it captured the imagination of a generation of philosophers. For Wittgenstein, logic was something we use to conquer a reality which is in itself both elusive and unobtainable. He famously summarized the book in the following words: 'What can be said at all can be said clearly; and what we cannot talk about we must pass over in silence.' David Pears and Brian McGuinness received the highest praise for their meticulous translation. The work is prefaced by Bertrand Russell's original introduction to the first English edition.

    In How to Be Idle, Hodgkinson presents his learned yet whimsical argument for a new, universal standard of living: being happy doing nothing. He covers a whole spectrum of issues affecting the modern idler—sleep, work, pleasure, relationships—bemoaning the cultural skepticism of idleness while reflecting on the writing of such famous apologists for it as Oscar Wilde, Robert Louis Stevenson, Dr. Johnson, and Nietzsche—all of whom have admitted to doing their very best work in bed.It’s a well-known fact that Europeans spend fewer hours at work a week than Americans. So it’s only befitting that one of them—the very clever, extremely engaging, and quite hilarious Tom Hodgkinson—should have the wittiest and most useful insights into the fun and nature of being idle. Following on the quirky, call-to-arms heels of the bestselling Eat, Shoots and Leaves: The Zero Tolerance Approach to Punctuation by Lynne Truss, How to Be Idle rallies us to an equally just and no less worthy cause: reclaiming our right to be idle.

    Each person wants to participate only if others also participate. Members must have knowledge of each other, knowledge of that knowledge, knowledge of the knowledge of that knowledge, and so on. Michael Chwe applies this insight, with striking erudition, to analyze a range of rituals across history and cultures. He shows that public ceremonies are powerful not simply because they transmit meaning from a central source to each audience member but because they let audience members know what other members know. For instance, people watching the Super Bowl know that many others are seeing precisely what they see and that those people know in turn that many others are also watching. This creates common knowledge, and advertisers selling products that depend on consensus are willing to pay large sums to gain access to it. Remarkably, a great variety of rituals and ceremonies, such as formal inaugurations, work in much the same way.By using a rational-choice argument to explain diverse cultural practices, Chwe argues for a close reciprocal relationship between the perspectives of rationality and culture. He illustrates how game theory can be applied to an unexpectedly broad spectrum of problems, while showing in an admirably clear way what game theory might hold for scholars in the social sciences and humanities who are not yet acquainted with it.

    By learning what stoicism is, you can revolutionise your life, learning how to - properly - 'seize the day', how to cope in the face of adversity, and how to come to terms with whatever situation you're in.

    There is no more proper instrument of analysis of our contemporary myths than this book—one of the most significant works in French theory, and one that has transformed the way readers and philosophers view the world around them.Our age is a triumph of codification. We own devices that bring the world to the command of our fingertips. We have access to boundless information and prodigious quantities of stuff. We decide to like or not, to believe or not, to buy or not. We pick and choose. We think we are free. Yet all around us, in pop culture, politics, mainstream media, and advertising, there are codes and symbols that govern our choices. They are the fabrications of consumer society. They express myths of success, well-being, and happiness. As Barthes sees it, these myths must be carefully deciphered, and debunked.What Barthes discerned in mass media, the fashion of plastic, and the politics of postcolonial France applies with equal force to today's social networks, the iPhone, and the images of 9/11. This new edition of Mythologies, complete and beautifully rendered by the Pulitzer Prize–winning poet, critic, and translator Richard Howard, is a consecration of Barthes's classic—a lesson in clairvoyance that is more relevant now than ever.

    Who should be allowed to immigrate and who not? What are the arguments for and against limiting the numbers? We are supposedly a nation of immigrants, and yet our policies reflect deep anxieties and the quirks of short-term self-interest, with effective legislation snagging on thousand-mile-long security fences and the question of how long and arduous the path to citizenship should be.In Exodus, Paul Collier, the world-renowned economist and bestselling author of The Bottom Billion, clearly and concisely lays out the effects of encouraging or restricting migration. Drawing on original research and case studies, he explores this volatile issue from three perspectives: that of the migrants themselves, that of the people they leave behind, and that of the host societies where they relocate.Immigration is a simple economic equation, but its effects are complex. Exodus confirms how crucial it will be that public policy face and address all of its ramifications. Sharply written and brilliantly clarifying, Exodus offers a provocative analysis of an issue that affects us all.

    In Self Comes to Mind, he goes against the long-standing idea that consciousness is somehow separate from the body, presenting compelling new scientific evidence that consciousness—what we think of as a mind with a self—is to begin with a biological process created by a living organism. Besides the three traditional perspectives used to study the mind (the introspective, the behavioral, and the neurological), Damasio introduces an evolutionary perspective that entails a radical change in the way the history of conscious minds is viewed and told. He also advances a radical hypothesis regarding the origins and varieties of feelings, which is central to his framework for the biological construction of consciousness: feelings are grounded in a near fusion of body and brain networks, and first emerge from the historically old and humble brain stem rather than from the modern cerebral cortex.  Damasio suggests that the brain’s development of a human self becomes a challenge to nature’s indifference and opens the way for the appearance of culture, a radical break in the course of evolution and the source of a new level of life regulation—sociocultural homeostasis. He leaves no doubt that the blueprint for the work-in-progress he calls sociocultural homeostasis is the genetically well-established basic homeostasis, the curator of value that has been present in simple life-forms for billions of years. Self Comes to Mind is a groundbreaking journey into the neurobiological foundations of mind and self.Downloadhttp://depositfiles.com/files/xlt08paxhOrhttp://www.filesonic.com/file/3554828...

    No conversation about the dangers of technology and its unavoidable effects on society can begin without a careful reading of this book."A magnificent book . . . He goes through one human activity after another and shows how it has been technicized, rendered efficient, and diminished in the process."-Harper's"One of the most important books of the second half of the twentieth-century. In it, Jacques Ellul convincingly demonstrates that technology, which we continue to conceptualize as the servant of man, will overthrow everything that prevents the internal logic of its development, including humanity itself-unless we take necessary steps to move human society out of the environment that 'technique' is creating to meet its own needs."-The Nation"A description of the way in which technology has become completely autonomous and is in the process of taking over the traditional values of every society without exception, subverting and suppressing these values to produce at last a monolithic world culture in which all non-technological difference and variety are mere appearance."-Los Angeles Free Press

    Anthony Brandt and David Eagleman rifle through the inventions of human society like paleontologists ransacking the fossil record. Exploring examples from Apollo 13 to Pablo Picasso, they seek to answer the question: what lies at the heart of humanity's ability--and drive--to create? If you took a snapshot of any animal species' behavior, from apes to barnacles, and contrasted it with the same species 10,000 years ago, they'd all be carrying on pretty much as usual (and if they aren't, it's likely due to human influence). Humanity, on the other hand, would be nearly unrecognizable. Above all else, our drive to create is what makes us unique among all living things. Yet where does this all creation, innovation, and change come from? Why us? And if we better understand this -cognitive software-, can we harness it more responsibly to improve our lives, schools, businesses and institutions? Brandt and Eagleman examine hundreds of examples of human creativity through dramatic storytelling and stunning images in this beautiful, full-color volume. By drawing out what creative acts have in common and viewing them through the lens of cutting-edge neuroscience, they uncover the essential elements of this critical human ability, and encourage a more creative future for all of us.

    Or Hillary Clinton, or Steven Spielberg. Clearly they have no trouble getting stuff done. For the great majority of us, though, what a comfort to discover that we’re not wastrels and slackers, but doers . . . in our own way. It may sound counterintuitive, but according to philosopher John Perry, you can accomplish a lot by putting things off. He calls it “structured procrastination”:In 1995, while not working on some project I should have been working on, I began to feel rotten about myself. But then I noticed something. On the whole, I had a reputation as a person who got a lot done and made a reasonable contribution. . . . A paradox. Rather than getting to work on my important projects, I began to think about this conundrum. I realized that I was what I call a structured procrastinator: a person who gets a lot done by not doing other things.Celebrating a nearly universal character flaw, The Art of Procrastination is a wise, charming, compulsively readable book—really, a tongue-in-cheek argument of ideas. Perry offers ingenious strategies, like the defensive to-do list (“1. Learn Chinese . . .”) and task triage. He discusses the double-edged relationship between the computer and procrastination—on the one hand, it allows the procrastinator to fire off a letter or paper at the last possible minute; on the other, it’s a dangerous time suck (Perry counters this by never surfing until he’s already hungry for lunch). Or what may be procrastination’s greatest gift: the chance to accomplish surprising, wonderful things by not sticking to a rigid schedule. For example, Perry wrote this book by avoiding the work he was supposed to be doing—grading papers and evaluating dissertation ideas. How lucky for us.

    The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    Rene Descartes. Emily Dickinson. Greta Garbo. Bobby Fischer. J. D. Salinger: Loners, all -- along with as many as 25 percent of the world's population. Loners keep to themselves, and like it that way. Yet in the press, in films, in folklore, and nearly everywhere one looks, loners are tagged as losers and psychopaths, perverts and pity cases, ogres and mad bombers, elitists and wicked witches. Too often, loners buy into those messages and strive to change, making themselves miserable in the process by hiding their true nature -- and hiding from it. Loners as a group deserve to be reassessed -- to claim their rightful place, rather than be perceived as damaged goods that need to be "fixed." In Party of One Anneli Rufus--a prize-winning, critically acclaimed writer with talent to burn -- has crafted a morally urgent, historically compelling tour de force -- a long-overdue argument in defense of the loner, then and now. Marshalling a polymath's easy erudition to make her case, assembling evidence from every conceivable arena of culture as well as interviews with experts and loners worldwide and her own acutely calibrated analysis, Rufus rebuts the prevailing notion that aloneness is indistinguishable from loneliness, the fallacy that all of those who are alone don't want to be, and wouldn't be, if only they knew how.

    F. Skinner makes his definitive statement about humankind and society.Insisting that the problems of the world today can be solved only by dealing much more effectively with human behavior, Skinner argues that our traditional concepts of freedom and dignity must be sharply revised. They have played an important historical role in our struggle against many kinds of tyranny, he acknowledges, but they are now responsible for the futile defense of a presumed free and autonomous individual; they are perpetuating our use of punishment and blocking the development of more effective cultural practices. Basing his arguments on the massive results of the experimental analysis of behavior he pioneered, Skinner rejects traditional explanations of behavior in terms of states of mind, feelings, and other mental attributes in favor of explanations to be sought in the interaction between genetic endowment and personal history. He argues that instead of promoting freedom and dignity as personal attributes, we should direct our attention to the physical and social environments in which people live. It is the environment rather than humankind itself that must be changed if the traditional goals of the struggle for freedom and dignity are to be reached.Beyond Freedom and Dignity urges us to reexamine the ideals we have taken for granted and to consider the possibility of a radically behaviorist approach to human problems--one that has appeared to some incompatible with those ideals, but which envisions the building of a world in which humankind can attain its greatest possible achievements.