They will also develop a deeper understanding of the many interconnections that exist among the different areas of psychology. Goodwin's book not only provides accounts of the lives and contributions of psychology's pioneers set into historical context; it also contains original writings by these psychologists, interwoven with informative comments from the author. The text is written in a conversational and engaging style with discrete attention to recent scholarship in the history of psychology, especially that of the past 150 years.

    Now there is a clear trail to the answer, and it leads through the dense jungle of quantum physics, Zen, and subjective experience, and arrives at an unexpected destination. In this tour-de-force of scientific investigation, Evan Harris Walker shows how the operation of bizarre yet actual properties of elementary particles support a new and exciting theory of reality, based on the principles of quantum physics-a theory that answers questions such as "What is the nature of consciousness, of will?" "What is the source of material reality?" and "What is God?"

    Culled from science, physiology, spiritual practices, and the audio visual arts, these "all natural" highs playfully and safely explore the mind-body connection to entertaining and illuminating effect. Accessible and well-researched, each entry introduces concepts such as lucid dreaming, optical and auditory illusions, controlled breathing, meditation, time compression, and physical and mental exercises, explaining the ways in which they affect our minds and bodies and how to do them. Readers follow the author and his "HighLab" testing team through mind-bending and sometimes hilarious investigations, such as how to lull the mind into hallucinatory states with audio loops; why multiple bee stings lead to euphoric states; what cheeses to eat to induce psychedelic lucid dreams; how to control your breathing to create an out-of-body experience; and many more. Including solo, tandem, and group highs, Get High Now features hundreds of ways to calm or stimulate the senses and open new windows to experiencing the world.

    Krishnamurti's spiritual teaching--even though the great teacher was famous for urging students to seek truth outside organized religion. This record of a historic encounter between Krishnamurti and a group of Buddhist scholars provides a unique opportunity to see what the great teacher had to say himself about Buddhist teachings. The conversations, which took place in London in the late 1970s, focused on human consciousness and its potential for transformation. Participants include Walpola Rahula, the renowned Sri Lankan Buddhist monk and scholar, author of the classic introductory text What the Buddha Taught.

    Howe, engineered by Kim King) Dying billionaire Trevor Stone hires Boston private detectives Patrick Kenzie and Angela Gennaro to find his missing daughter. Grief-stricken over the death of her mother and the impending death of her father, Desiree Stone has been missing for three weeks. So has the first investigator hired to find her: Jay Becker, Patrick's mentor. Gone Baby Gone (read by Robert Lawrence, directed by Bill Weideman, engineered by Jeremy Spanos) Boston PIs Patrick Kenzie and Angela Gennaro have been hired to find a six-year-old girl who vanished from her home without a trace. Despite enormous public attention, extensive news coverage, and dogged police work, the investigation has gone nowhere. But it's a case rife with sinister circumstances: a strangely indifferent mother, a pedophile couple, a bizarre subculture of homeless parents, and a shadowy police unit with a covert agenda and no qualms about enforcing it. Prayers for Rain (read by Thomas J.S. Brown, directed by Sandra Burr, engineered by Jill Sovis) Boston private investigators Patrick Kenzie and Angela Gennaro's relationship has hit the skids. But despite their problems, they join forces to close down a predator whose modus operandi seems to put him beyond the law. This killer's insidious murder weapon is within his victim's mind: no smoking gun, no bloody knife, just merciless manipulation that drives his targets to kill themselves.

    These individuals all lost some part of what we think of as our self, but they then offer remarkable, sometimes heart-wrenching insights into what remains. One man cut off his own leg. Another became one with the universe.We are learning about the self at a level of detail that Descartes (“I think therefore I am”) could never have imagined. Recent research into Alzheimer’s illuminates how memory creates your narrative self by using the same part of your brain for your past as for your future. But wait, those afflicted with Cotard’s syndrome think they are already dead; in a way, they believe that “I think therefore I am not.” Who—or what—can say that? Neuroscience has identified specific regions of the brain that, when they misfire, can cause the self to move back and forth between the body and a doppelgänger, or to leave the body entirely. So where in the brain, or mind, or body, is the self actually located? As Ananthaswamy elegantly reports, neuroscientists themselves now see that the elusive sense of self is both everywhere and nowhere in the human brain.

    From the "phantom pain" experienced by people who have lost their limbs to the uncanny faculty of "blindsight," Humphrey argues that raw sensations are central to all conscious states and that consciousness must have evolved, just like all other mental faculties, over time from our ancestors' bodily responses to pain and pleasure. '

    The book begins with an excerpt from Maxwell Bennett and Peter Hacker's Philosophical Foundations of Neuroscience (Blackwell, 2003), which questions the conceptual commitments of cognitive neuroscientists. Their position is then criticized by Daniel Dennett and John Searle, two philosophers who have written extensively on the subject, and Bennett and Hacker in turn respond.Their impassioned debate encompasses a wide range of central themes: the nature of consciousness, the bearer and location of psychological attributes, the intelligibility of so-called brain maps and representations, the notion of qualia, the coherence of the notion of an intentional stance, and the relationships between mind, brain, and body. Clearly argued and thoroughly engaging, the authors present fundamentally different conceptions of philosophical method, cognitive-neuroscientific explanation, and human nature, and their exchange will appeal to anyone interested in the relation of mind to brain, of psychology to neuroscience, of causal to rational explanation, and of consciousness to self-consciousness.In his conclusion Daniel Robinson (member of the philosophy faculty at Oxford University and Distinguished Professor Emeritus at Georgetown University) explains why this confrontation is so crucial to the understanding of neuroscientific research. The project of cognitive neuroscience, he asserts, depends on the incorporation of human nature into the framework of science itself. In Robinson's estimation, Dennett and Searle fail to support this undertaking; Bennett and Hacker suggest that the project itself might be based on a conceptual mistake. Exciting and challenging, Neuroscience and Philosophy is an exceptional introduction to the philosophical problems raised by cognitive neuroscience.

    At one level, this is a book about the courage, humor, and determination to triumph over illness and disability that many "ordinary people" demonstrate when coping with the extraordinary stress of a brain disorder. At another level, it is a well-referenced and up-to-date textbook that provides a holistic view of the practice of clinical neuropsychology. Included are reader-friendly descriptions and explanations of a wide range of neurological disorders and neuroscientific concepts. Two introductory chapters are followed by 17 chapters that each focus on a specific disorder and include research, clinical assessment, rehabilitation, and a detailed case study. Disorders range across the full spectrum from common ones such as traumatic brain injury and dementia, to rare disorder such as autotopagnosia. Each of the 16 chapters retained from the first edition has been revised to reflect current research and clinical advances. Three new chapters on multiple sclerosis, Parkinson's disease, and Huntington's disease incorporate discussion of important current topics such as genetically-transmitted diseases, genetic counseling, gene transplantation, functional neurosurgery, and the complex ethical issues that go hand-in-hand with these new techniques. This informative and engaging book will be of interest to students of clinical psychology, neuropsychology, and neurology, health professionals who work with neurological patients, neurological patients and their families, and lay readers who are simply fascinated by the mind and brain.

    Although Fodor has praised the computational theory of mind as the best theory of cognition that we have got, he considers it to be only a fragment of the truth. In fact, he claims, cognitive scientists do not really know much yet about how the mind works (the book's title refers to Steve Pinker's How the Mind Works).Fodor's primary aim is to explore the relationship among computational and modular theories of mind, nativism, and evolutionary psychology. Along the way, he explains how Chomsky's version of nativism differs from that of the widely received New Synthesis approach. He concludes that although we have no grounds to suppose that most of the mind is modular, we have no idea how nonmodular cognition could work. Thus, according to Fodor, cognitive science has hardly gotten started.

    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.

    r/K Theory examines how all populations tend to adopt one of two psychologies as a means of adapting their behavior to the presence or absence of environmental resources. The two strategies, termed r and K, each correlate perfectly with the psychologies underlying Liberalism and Conservatism.One strategy, named the r-strategy, imbues those who are programmed with it to be averse to all peer on peer competition, embrace promiscuity, embrace single parenting, and support early onset sexual activity in youth. Obviously, this mirrors the Liberal philosophy's aversion to individual Darwinian competitions such as capitalism and self defense with firearms, as well as group competitions such as war. Likewise, Liberalism is tolerant of promiscuity, tolerant of single parenting, and more prone to support early sex education for children and the sexualization of cultural influences. Designed to exploit a plethora of resources, one will often find this r-type strategy embodied within prey species, where predation has lowered the population's numbers, and thereby increased the resources available to it's individuals.The other strategy, termed the K-strategy, imbues those who pursue it with a fierce competitiveness, as well as tendencies towards abstinence until monogamy, two-parent parenting, and delaying sexual activity until later in life. Obviously, this mirrors Conservatism's acceptance of all sorts of competitive social schemes, from free market capitalism, to war, to individuals owning and carrying private weapons for self defense. Conservatives also tend to favor abstinence until monogamy, two parent parenting with an emphasis upon "family values," and children being shielded from any sexualized stimuli until later in life. This strategy is found most commonly in species which lack predation, and whose population's have grown to the point individuals must compete with each other for the limited environmental resources that they are rapidly running out of.Meticulously substantiated with the latest research in fields from neurobiology to human behavioral ecology, this work offers an unprecedented view into not just what governs our political battles, but why these battles have arisen within our species in the first place. From showing how these two strategies adapt in other more complex species in nature, to examining what genetic and neurostructural mechanisms may produce these divergences between individuals, to showing what this theory indicates our future may hold, this work is the most thorough analysis to date of just why we have two political ideologies, why they will never agree, and why we will tend to become even more partisan in the future.

    But Daniel J. Siegel suggests that there's another piece to the puzzle: the profound influence of those around us. On The Neurobiology of "We" the founder of the emerging field known as interpersonal neurobiology presents a new model of human potential that he calls the mindbody-relationship connection. Building on more than two decades of scientific research, Siegel offers listeners an in-depth exploration of this new map of human consciousness; insights into how interpersonal experiences shape the developing mind and foster emotional well-being; details on the untapped power this connection holds for individual and societal transformation; and more.

    He found that the visions of the Hebrew prophets--such as Ezekiel, Moses, Adam, and Daniel--were strikingly similar to those of the volunteers in his DMT studies. Carefully examining the concept of prophecy in the Hebrew Bible, he characterizes a “prophetic state of consciousness” and explains how it may share biological and metaphysical mechanisms with the DMT effect. Examining medieval commentaries on the Hebrew Bible, Strassman reveals how Jewish metaphysics provides a top-down model for both the prophetic and DMT states, a model he calls “theoneurology.” Theoneurology bridges biology and spirituality by proposing that the Divine communicates with us using the brain, and DMT--whether naturally produced or ingested--is a critical factor in such visionary experience. This model provides a counterpoint to “neurotheology,” which proposes that altered brain function simply generates the impression of a Divine-human encounter. Theoneurology addresses issues critical to the full flowering of the psychedelic drug experience. Perhaps even more important, it points the way to a renewal of classical prophetic consciousness, the soul of Hebrew Bible prophecy, as well as unexpected directions for the evolution of contemporary spiritual practice.

     Thousands of people inquire about and buy a competitor to this book each year. Unique layout compared to the competition Text is on the left page with illustration on facing page. A cover flap can cover the illustration's labels for easy self-testing. Up-to-date information covers the latest findings.