His youngest brother, Will, was the founder of the Battle Creek Toasted Corn Flake Company, which revolutionized the mass production of food and what we eat for breakfast.In The Kelloggs, Howard Markel tells the sweeping saga of these two extraordinary men, whose lifelong competition and enmity toward one another changed America's notion of health and wellness from the mid-nineteenth to the mid-twentieth centuries, and who helped change the course of American medicine, nutrition, wellness, and diet.The Kelloggs were of Puritan stock, a family that came to the shores of New England in the mid-seventeenth century, that became one of the biggest in the county, and then renounced it all for the religious calling of Ellen Harmon White, a self-proclaimed prophetess, and James White, whose new Seventh-day Adventist theology was based on Christian principles and sound body, mind, and hygiene rules--Ellen called it "health reform."The Whites groomed the young John Kellogg for a central role in the Seventh-day Adventist Church and sent him to America's finest Medical College. Kellogg's main medical focus--and America's number one malady: indigestion (Walt Whitman described it as "the great American evil").Markel gives us the life and times of the Kellogg brothers of Battle Creek: Dr. John Harvey Kellogg and his world-famous Battle Creek Sanitarium medical center, spa, and grand hotel attracted thousands actively pursuing health and well-being. Among the guests: Mary Todd Lincoln, Amelia Earhart, Booker T. Washington, Johnny Weissmuller, Dale Carnegie, Sojourner Truth, Henry Ford, John D. Rockefeller, Jr., and George Bernard Shaw. And the presidents he advised: Taft, Harding, Hoover, and Roosevelt, with first lady Eleanor. The brothers Kellogg experimented on malt, wheat, and corn meal, and, tinkering with special ovens and toasting devices, came up with a ready-to-eat, easily digested cereal they called Corn Flakes.As Markel chronicles the Kelloggs' fascinating, Magnificent Ambersons-like ascent into the pantheon of American industrialists, we see the cast changes in American social mores that took shape in diet, health, medicine, philanthropy, and food manufacturing during seven decades--changing the lives of millions and helping to shape our industrial age.

    But its toxic effects on society are plain to see—feeding white nationalism, fueling hatred, endangering lives, and corroding our discourse on everything from sports to intelligence. Even well-intentioned people repeat stereotypes based on “science,” because cutting-edge genetics are hard to grasp—and all too easy to distort. Paradoxically, these misconceptions are multiplying even as scientists make unprecedented discoveries in human genetics—findings that, when accurately understood, are powerful evidence against racism. We’ve never had clearer answers about who we are and where we come from, but this knowledge is sorely needed in our casual conversations about race.How to Argue With a Racist emphatically dismantles outdated notions of race by illuminating what modern genetics actually can and can’t tell us about human difference. We now know that the racial categories still dividing us do not align with observable genetic differences. In fact, our differences are so minute that, most of all, they serve as evidence of our shared humanity.

    . . by the devil himself." Religious and secular authorities saw it as a threat to faith, social and political harmony, and everyday morality, and its author was almost universally regarded as a religious subversive and political radical who sought to spread atheism throughout Europe. Yet Spinoza's book has contributed as much as the Declaration of Independence or Thomas Paine's Common Sense to modern liberal, secular, and democratic thinking. In A Book Forged in Hell, Steven Nadler tells the fascinating story of this extraordinary book: its radical claims and their background in the philosophical, religious, and political tensions of the Dutch Golden Age, as well as the vitriolic reaction these ideas inspired.It is not hard to see why Spinoza's Treatise was so important or so controversial, or why the uproar it caused is one of the most significant events in European intellectual history. In the book, Spinoza became the first to argue that the Bible is not literally the word of God but rather a work of human literature; that true religion has nothing to do with theology, liturgical ceremonies, or sectarian dogma; and that religious authorities should have no role in governing a modern state. He also denied the reality of miracles and divine providence, reinterpreted the nature of prophecy, and made an eloquent plea for toleration and democracy.A vivid story of incendiary ideas and vicious backlash, A Book Forged in Hell will interest anyone who is curious about the origin of some of our most cherished modern beliefs.

    It is also a lucid exposition of the nature and methods of genuine science. The book begins with a concise introduction to evolutionary theory for non-scientists and closes with a rebuttal of the charge that this theory undermines religious and moral values. It will astonish many readers that this case must still be made in the 1980s, but since it must, Philip Kitcher makes it irresistibly and forcefully.Not long ago, a federal court struck down an Arkansas law requiring that scientific Creationism be taught in high school science classes. Contemporary Creationists may have lost one legal battle, but their cause continues to thrive. Their efforts are directed not only at state legislatures but at local school boards and textbook publishers. As Kitcher argues in this rigorous but highly readable book, the integrity of science is under attack. The methods of inquiry used in evolutionary biology are those which are used throughout the sciences. Moreover, modern biology is intertwined with other fields of science--physics, chemistry, astronomy, and geology. Creationists hope to persuade the public that education in science should be torn apart to make room for a literal reading of Genesis.Abusing Science refutes the popular complaint that the scientific establishment is dogmatic and intolerant, denying academic freedom to the unorthodox. It examines Creationist claims seriously and systematically, one by one, showing clearly just why they are at best misguided, at worst ludicrous.

    Lasch’s identification of narcissism as not only an individual ailment but also a burgeoning social epidemic was groundbreaking. His diagnosis of American culture is even more relevant today, predicting the limitless expansion of the anxious and grasping narcissistic self into every part of American life.The Culture of Narcissism offers an astute and urgent analysis of what we need to know in these troubled times.

    Based on selective breeding of human beings, eugenics began in laboratories on Long Island but ended in the concentration camps of Nazi Germany. Cruel and racist laws were enacted in 27 U.S. states, while the supporters of eugenics included progressive thinkers like Woodrow Wilson, Margaret Sanger and Oliver Wendell Holmes. Ultimately, over 60,000 "unfit" Americans were coercively sterilized, a third of them after Nuremberg had declared such practices crimes against humanity. This is a timely and shocking chronicle of bad science at its worst—with many important lessons for the genetic age in which an interest in eugenics has been dangerously revived.

    Humans have "subdued 75 per cent of the land surface, concocted a wizardry of industrial and medical marvels, strung lights all across the darkness." We now collect the DNA of vanishing species in a "frozen ark," equip orangutans with iPads, create wearable technologies and synthetic species that might one day outsmart us. With her distinctive gift for making scientific discovery intelligible to the layperson, Ackerman takes us on an exciting journey to understand this bewildering new reality, introducing us to many of the people and ideas now creating--perhaps saving--the future.The Human Ageis a surprising, optimistic engagement with the dramatic transformations that have shaped, and continue to alter, our world, our relationship with nature and our prospects for the future.

    In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that: Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way. Abstract concepts are mostly metaphorical. Much of the subject matter of philosophy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along. Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences. Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosophy all do not exist. Then what does? Lakoff and Johnson show that a philosophy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosophy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosophy: how we conceive rationality, and how we conceive language.

    How do they do it? Why are they successful? And what keeps us falling for it, over and over again? These are the questions that journalist and psychologist Maria Konnikova tackles in her mesmerizing new book.   From multimillion-dollar Ponzi schemes to small-time frauds, Konnikova pulls together a selection of fascinating stories to demonstrate what all cons share in common, drawing on scientific, dramatic, and psychological perspectives. Insightful and gripping, the book brings readers into the world of the con, examining the relationship between artist and victim. The Confidence Game asks not only why we believe con artists, but also examines the very act of believing and how our sense of truth can be manipulated by those around us.

    But the environmental emergency is also a crisis for our philosophical habits of thought, confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls “hyperobjects”—entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art.Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning.Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in, Hyperobjects takes the first steps, outlining a genuinely postmodern ecological approach to thought and action.

    This passage, he argues, has brought profound change to all aspects of the human condition. The new remoteness and un-reachability of global systemic structure coupled with the unstructured and under-defined, fluid state of the immediate setting of life-politics and human togetherness, call for the rethinking of the concepts and cognitive frames used to narrate human individual experience and their joint history.This book is dedicated to this task. Bauman selects five of the basic concepts which have served to make sense of shared human life - emancipation, individuality, time/space, work and community - and traces their successive incarnations and changes of meanaing.Liquid Modernity concludes the analysis undertaken in Bauman's two previous books Globalization: The Human Consequences and In Search of Politics. Together these volumes form a brilliant analysis of the changing conditions of social and political life by one of the most original thinkers writing today.

    But now, acclaimed linguist Guy Deutscher has dared to reopen the issue. Can culture influence language —and vice versa? Can different languages lead their speakers to different thoughts? Could our experience of the world depend on whether our language has a word for "blue"?Challenging the consensus that the fundaments of language are hard-wired in our genes and thus universal, Deutscher argues that the answer to all these questions is—yes. In thrilling fashion, he takes us from Homer to Darwin, from Yale to the Amazon, from how to name the rainbow to why Russian water —a "she"— becomes a "he" once you dip a tea bag into her, demonstrating that language does in fact reflect culture in ways that are anything but trivial.

    The Proper Study of Mankind brings together his most celebrated writing: here the reader will find Berlin's famous essay on Tolstoy, The Hedgehog and the Fox; his penetrating portraits of contemporaries from Pasternak and Akhmatova to Churchill and Roosevelt; his essays on liberty and his exposition of pluralism; his defense of philosophy and history against assimilation to scientific method; and his brilliant studies of such intellectual originals as Machiavelli, Vico, and Herder.

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    Yet, whereas Marxism is generally recognized as representing an intellectual and ideological tradition extending back for at least a century, National Socialism is not. Rather, to many, the ideological bases of National Socialism were the product of a small group of unbalanced minds. To others, the Nazi ideology was merely a propaganda tactic designed to win the support of the masses. Still others have found the ideas underlying National Socialism so nebulous and incomprehensible that they have dismissed them as unimportant.In fact, though, these ideas are deeply embedded in German history. They were current - indeed, eminently respectable - among several generations of Germans prior to Hitler's rise. Strange, even demonic ideas they were, certainly - racial thought, Germanic Christianity, nature mysticism, sun worship, theosophy - but for many Germans long before the Hitler period they suggested the possibility of political and historical salvation.In this book, George L. Mosse traces these currents of thought through 19th and 20th century German history, discussing the role they played and the longings they gratified during nearly a century of German life. He reveals how the anti-liberal and anti-democratic ideology comprising these peculiarly German ideas became institutionalized in the schools, youth movements, veterans' groups, political parties; how the "German revolution" called for by the ideology's exponents was transformed by Hitler into an "anti-Jewish revolution"; and how the Nazis fully assimilated these ideas into an effective political program as they rose to power.