He exposes the people and organizations that manipulate our perceptions and profit from our anxieties: politicians who win elections by heightening concerns about crime and drug use even as both are declining; advocacy groups that raise money by exaggerating the prevalence of particular diseases; TV news-magazines that monger a new scare every week to garner ratings.

    Developing technology promises closeness. Sometimes it delivers, but much of our modern life leaves us less connected with people and more connected to simulations of them.In Alone Together, MIT technology and society professor Sherry Turkle explores the power of our new tools and toys to dramatically alter our social lives. It’s a nuanced exploration of what we are looking for—and sacrificing—in a world of electronic companions and social networking tools, and an argument that, despite the hand-waving of today’s self-described prophets of the future, it will be the next generation who will chart the path between isolation and connectivity.

    But only now, with modern resuscitation methods, are we beginning to see "Beyond Death's Door." Does death represent the end of this life or the beginning of another? Does anyone know what happens after death? Has anyone been there? What does it feel like? Is there evidence to support the biblical descriptions of hell? Anyone who has ever pondered these important questions will find new, fascinating food for thought in "Beyond Death's Door," a significant book by a leading heart specialist the recounts the experiences of individuals who have survived clinical death and returned to tell us about it.

    Mentor advises academic women about issues they daren't discuss openly, such as: How does one really clamber onto the tenure track when the job market is so nasty, brutish, and small? Is there such a thing as the perfectly marketable dissertation topic? How does a meek young woman become a tiger of an authority figure in the classroom-and get stupendous teaching evaluations? How does one cope with sexual harassment, grandiosity, and bizarre behavior from entrenched colleagues?Ms. Mentor's readers will find answers to the secret queries they were afraid to ask anyone else. They'll discover what it really takes to get tenure; what to wear to academic occasions; when to snicker, when to hide, what to eat, and when to sue. They'll find out how to get firmly planted in the rich red earth of tenure. They'll learn why lunch is the most important meal of the day.

    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.

    In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another.This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production.Girard's point of departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order.How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud—if Christ is sacrificed, Girard argues, it is not becuase God willed it, but because human beings wanted it.The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history—the paradox that violence has social efficacy, the function of the scapegoat, the mechanism of anti-semitism.

    society—the National Center for Education Statistics recently reported that in the last decade it grew at twelve times the rate of public school enrollments. Yet information about this population is terribly incomplete. In this groundbreaking book, Robert Kunzman uses his unprecedented access to six conservative Christian homeschooling families to explore the subset of this elusive world that most influences public perception and rhetoric about the homeschooling movement, from its day-to-day life to its broader aspirations to transform American culture and politics.From the Trade Paperback edition.

    As a celebrated cultural critic and a writer for national publications like The Atlantic and Harper's, Alan Jacobs has spent his adult life belonging to communities that often clash in America's culture wars. And in his years of confronting the big issues that divide us--political, social, religious--Jacobs has learned that many of our fiercest disputes occur not because we're doomed to be divided, but because the people involved simply aren't thinking.Most of us don't want to think, Jacobs writes. Thinking is trouble. Thinking can force us out of familiar, comforting habits, and it can complicate our relationships with like-minded friends. Finally, thinking is slow, and that's a problem when our habits of consuming information (mostly online) leave us lost in the spin cycle of social media, partisan bickering, and confirmation bias.In this smart, endlessly entertaining book, Jacobs diagnoses the many forces that act on us to prevent thinking--forces that have only worsened in the age of Twitter, "alternative facts," and information overload--and he also dispels the many myths we hold about what it means to think well. (For example: It's impossible to "think for yourself.")Drawing on sources as far-flung as novelist Marilynne Robinson, basketball legend Wilt Chamberlain, British philosopher John Stuart Mill, and Christian theologian C.S. Lewis, Jacobs digs into the nuts and bolts of the cognitive process, offering hope that each of us can reclaim our mental lives from the impediments that plague us all. Because if we can learn to think together, maybe we can learn to live together, too.

    An examination of the structure of the thought of primitive' peoples, and has contributed significantly to our understanding of the way the human mind works.

    Chapters also deal with key constituencies - students and faculty - in the context of a changing academic environment. While the contributors agree with critics who argue for ongoing reassessment of public institutions, they provide a more balanced perspective. They take issue with the crisis culture that has emerged among critics of current higher education practices, pointing out that higher education has faced challenges through its history. By illuminating the complex interplay between institutions and external forces, the book provides a key to guide the endeavors of faculty, students, and administrative leaders. Fully revised and updated, the second edition includes a new chapter on higher education markets.

    Fifteen chapters discuss subjects including the death system, causes of death, transition fro

    16 years later, the French Ambassador Hugues de Terlon secretly unearthed Descartes' bones & transported them to France. Why would this devoutly Catholic official care so much about the remains of a philosopher who was hounded from country to country on charges of atheism? Why would Descartes' bones take such a strange, serpentine path over the next 350 years—a path intersecting some of the grandest events imaginable: the birth of science, the rise of democracy, the mind-body problem, the conflict between faith & reason? Their story involves people from all walks of life—Louis XIV, a Swedish casino operator, poets & playwrights, philosophers & physicists, as these people used the bones in scientific studies, stole them, sold them, revered them as relics, fought over them, passed them surreptitiously from hand to hand. The answer lies in Descartes’ famous phrase: Cogito ergo sum—"I think, therefore I am." In his deceptively simple 78-page essay, Discourse on the Method, this small, vain, vindictive, peripatetic, ambitious Frenchman destroyed 2000 years of received wisdom & laid the foundations of the modern world. At the root of Descartes’ method was skepticism: "What can I know for certain?" Like-minded thinkers around Europe passionately embraced the book--the method was applied to medicine, nature, politics & society. The notion that one could find truth in facts that could be proved, & not in reliance on tradition & the Church's teachings, would become a turning point in human history. In an age of faith, what Descartes was proposing seemed like heresy. Yet Descartes himself was a good Catholic, who was spurred to write his incendiary book for the most personal of reasons: He'd devoted himself to medicine & the study of nature, but when his beloved daughter died aged 5, he took his ideas deeper. To understand the natural world one needed to question everything. Thus the scientific method was created & religion overthrown. If the natural world could be understood, knowledge could be advanced, & others might not suffer as his child did. The great controversy Descartes ignited continues to our era: where Islamic terrorists spurn the modern world & pine for a culture based on unquestioning faith; where scientists write bestsellers that passionately make the case for atheism; where others struggle to find a balance between faith & reason. Descartes’ Bonesis a historical detective story about the creation of the modern mind, with twists & turns leading up to the present day—to the science museum in Paris where the philosopher’s skull now resides & to the church a few kilometers away where, not long ago, a philosopher-priest said a mass for his bones.

    The author also examines the surprising and significant effects of the Fall on the earth itself.It was not until the original writings of Moses and Abraham were restored that modern students of the earth's creation story were in a position to begin assembling the illuminating facts that are resented in this book.For those who enjoy contemplating both the findings of science and the revelations of God, this will be an extremely stimulating and provocative study.Among the questions addressed and answered in this book are:Where did the earth's creation take place? Who participated?Did the creation take 6,000 years or millions of years?How did life begin on the earth? How did it develop?Where did the dinosaurs come from? Why were they here?Did human beings live on the earth before the arrival of Adam and Eve?What really happened in the Garden of Eden?Are there evidences of God's handiwork in the rock record of the earth?Are there answers to the unresolved questions of earth scientists in God's revealed record of the creation?Why did the Fall have such important astronomical and geological implications for the earth?And finally: What we hear in church about the creation doesn't always match wat we learn in school--or does it?

    But today, much of the world is as religious as ever. This volume challenges the belief that the modern world is increasingly secular, showing instead that modernization more often strengthens religion. Seven leading cultural observers examine several regions and several religions and explain the resurgence of religion in world politics. Peter L. Berger opens with a global overview. The other six writers deal with particular aspects of the religious scene: George Weigel, with Roman Catholicism;David Martin, with the evangelical Protestant upsurge not only in the Western world but also in Latin America, Africa, the Pacific rim, China, and Eastern Europe; Jonathan Sacks, with Jews and politics in the modern world; Abdullahi A. An-Na'im, with political Islam in national politics and international relations; Grace Davie, with Europe as perhaps the exception to the desecularization thesis; and Tu Weiming, with religion in the People's Republic of China.

    As a study of magic in 'primitive' societies and its survival today in our thoughts and social actions, it represents what Claude Levi-Strauss called, in an introduction to that edition, the astonishing modernity of the mind of one of the century's greatest thinkers. The book offers a fascinating snapshot of magic throughout various cultures as well as deep sociological and religious insights still very much relevant today. At a period when art, magic and science appear to be crossing paths once again, A General Theory of Magic presents itself as a classic for our times.