Mixing science, philosophy, history and pop culture,Ingram transforms grey matter into a brilliantly hued, completely understandableexploration of what’s really going on in our conscious and unconscious minds.

    It makes us aware of the world around us and our own self. How all this emerges from a kilogram of brain cells is one of the greatest unanswered questions. In Your Conscious Mind leading brain scientists and New Scientist take you on a journey through the mind to discover what consciousness really is, and what we can learn when it goes awry. Find out if we will ever build conscious machines, what animal consciousness can tell us about being human and explore the enigma of free will. ABOUT THE SERIESNew Scientist Instant Expert books are definitive and accessible entry points to the most important subjects in science; subjects that challenge, attract debate, invite controversy and engage the most enquiring minds. Designed for curious readers who want to know how things work and why, the Instant Expert series explores the topics that really matter and their impact on individuals, society, and the planet, translating the scientific complexities around us into language that's open to everyone, and putting new ideas and discoveries into perspective and context.

    Cognitive Science draws upon many academic disciplines, including Psychology, Computer Science, Philosophy, Linguistics and Neuroscience. This is the first textbook to present a unified view of Cognitive Science as a discipline in its own right, with a distinctive approach to studying the mind. Students are introduced to the cognitive scientist's 'toolkit' - the vast range of techniques and tools that cognitive scientists can use to study the mind. The book presents the main theoretical models that cognitive scientists are currently using, and shows how those models are being applied to unlock the mysteries of the human mind. Cognitive Science is replete with examples, illustrations, and applications, and draws on cutting-edge research and new developments to explore both the achievements that cognitive scientists have made, and the challenges that lie ahead.

    We’re told that learning is all self-discipline, that we must confine ourselves to designated study areas, turn off the music, and maintain a strict ritual if we want to ace that test, memorize that presentation, or nail that piano recital.   But what if almost everything we were told about learning is wrong? And what if there was a way to achieve more with less effort?   In How We Learn, award-winning science reporter Benedict Carey sifts through decades of education research and landmark studies to uncover the truth about how our brains absorb and retain information. What he discovers is that, from the moment we are born, we are all learning quickly, efficiently, and automatically; but in our zeal to systematize the process we have ignored valuable, naturally enjoyable learning tools like forgetting, sleeping, and daydreaming. Is a dedicated desk in a quiet room really the best way to study? Can altering your routine improve your recall? Are there times when distraction is good? Is repetition necessary? Carey’s search for answers to these questions yields a wealth of strategies that make learning more a part of our everyday lives—and less of a chore.   By road testing many of the counterintuitive techniques described in this book, Carey shows how we can flex the neural muscles that make deep learning possible. Along the way he reveals why teachers should give final exams on the first day of class, why it’s wise to interleave subjects and concepts when learning any new skill, and when it’s smarter to stay up late prepping for that presentation than to rise early for one last cram session. And if this requires some suspension of disbelief, that’s because the research defies what we’ve been told, throughout our lives, about how best to learn.   The brain is not like a muscle, at least not in any straightforward sense. It is something else altogether, sensitive to mood, to timing, to circadian rhythms, as well as to location and environment. It doesn’t take orders well, to put it mildly. If the brain is a learning machine, then it is an eccentric one. In How We Learn, Benedict Carey shows us how to exploit its quirks to our advantage.  Praise for How We Learn“This book is a revelation. I feel as if I’ve owned a brain for fifty-four years and only now discovered the operating manual.”—Mary Roach, bestselling author of Stiff and Gulp“A welcome rejoinder to the faddish notion that learning is all about the hours put in.” —The New York Times Book Review   “A valuable, entertaining tool for educators, students and parents.” —Shelf Awareness   “How We Learn is more than a new approach to learning; it is a guide to making the most out of life. Who wouldn’t be interested in that?” —Scientific American   “I know of no other source that pulls together so much of what we know about the science of memory and couples it with practical, practicable advice.”—Daniel T. Willingham, professor of psychology at the University of Virginia

    You get up from the couch, you go for a walk, you eat chocolate ice cream. It seems that we're in control of actions like these; if we are, then we have free will. But in recent years, some have argued that free will is an illusion. The neuroscientist (and best-selling author) Sam Harris and the late Harvard psychologist Daniel Wegner, for example, claim that certain scientific findings disprove free will. In this engaging and accessible volume in the Essential Knowledge series, the philosopher Mark Balaguer examines the various arguments and experiments that have been cited to support the claim that human beings don't have free will. He finds them to be overstated and misguided.Balaguer discusses determinism, the view that every physical event is predetermined, or completely caused by prior events. He describes several philosophical and scientific arguments against free will, including one based on Benjamin Libet's famous neuroscientific experiments, which allegedly show that our conscious decisions are caused by neural events that occur before we choose. He considers various religious and philosophical views, including the philosophical pro-free-will view known as compatibilism. Balaguer concludes that the anti-free-will arguments put forward by philosophers, psychologists, and neuroscientists simply don't work. They don't provide any good reason to doubt the existence of free will. But, he cautions, this doesn't necessarily mean that we have free will. The question of whether we have free will remains an open one; we simply don't know enough about the brain to answer it definitively.

    The selections range from his earliest days as a theoretical physicist to his death in 1955; from such subjects as relativity, nuclear war or peace, and religion and science, to human rights, economics, and government.

    The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality.The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor's goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.

    This offbeat comment in 1980 launched Cytowic's exploration into the oddity called synesthesia. He is one of the few world authorities on the subject. Sharing a root with anesthesia (no sensation), synesthesia means joined sensation, whereby a voice, for example, is not only heard but also seen, felt, or tasted. The trait is involuntary, hereditary, and fairly common. It stayed a scientific mystery for two centuries until Cytowic's original experiments led to a neurological explanation--and to a new concept of brain organization that accentuates emotion over reason. That chicken dinner two decades ago led Cytowic to explore a deeper reality that, he argues, exists in everyone but is often just below the surface of awareness (which is why finding meaning in our lives can be elusive). In this medical detective adventure, Cytowic shows how synesthesia, far from being a mere curiosity, illuminates a wide swath of mental life and leads to a new view of what is means to be human--a view that turns upside down conventional ideas about reason, emotional knowledge, and self-understanding. This 2003 edition features a new afterword.

    The ideas in De la grammatologie sparked lively debates in intellectual circles that included students of literature, philosophy, and the humanities, inspiring these students to ask questions of their disciplines that had previously been considered improper. Thirty years later, the immense influence of Derrida's work is still igniting controversy, thanks in part to Gayatri Spivak's translation, which captures the richness and complexity of the original. This corrected edition adds a new index of the critics and philosophers cited in the text and makes one of contemporary criticism's most indispensable works even more accessible and usable.

    It is believed that we must commit 10,000 hours to master a skill.  According to Lieberman, each of us has spent 10,000 hours learning to make sense of people and groups by the time we are ten.  Social argues that our need to reach out to and connect with others is a primary driver behind our behavior.  We believe that pain and pleasure alone guide our actions.  Yet, new research using fMRI – including a great deal of original research conducted by Lieberman and his UCLA lab -- shows that our brains react to social pain and pleasure in much the same way as they do to physical pain and pleasure.  Fortunately, the brain has evolved sophisticated mechanisms for securing our place in the social world.  We have a unique ability to read other people’s minds, to figure out their hopes, fears, and motivations, allowing us to effectively coordinate our lives with one another.  And our most private sense of who we are is intimately linked to the important people and groups in our lives.  This wiring often leads us to restrain our selfish impulses for the greater good.  These mechanisms lead to behavior that might seem irrational, but is really just the result of our deep social wiring and necessary for our success as a species.   Based on the latest cutting edge research, the findings in Social have important real-world implications.  Our schools and businesses, for example, attempt to minimalize social distractions.  But this is exactly the wrong thing to do to encourage engagement and learning, and literally shuts down the social brain, leaving powerful neuro-cognitive resources untapped.  The insights revealed in this pioneering book suggest ways to improve learning in schools, make the workplace more productive, and improve our overall well-being.

    New scientific research has transformed old ideas about personality based on the theories of Freud, Jung, and the humanistic psychologies of the nineteen sixties, which gave rise to the simplistic categorizations of the Meyer-Briggs Inventory and the "enneagream." But the general public still knows little about the new science and what it reveals about who we are.In Me, Myself, and Us, Brian Little, Ph.D., one of the psychologists who helped re-shape the field, provides the first in-depth exploration of the new personality science and its provocative findings for general readers. The book explores questions that are rooted in the origins of human consciousness but are as commonplace as yesterday's breakfast conversation. Are our first impressions of other people's personalities usually fallacious? Are creative individuals essentially maladjusted? Are our personality traits, as William James put it, "set like plaster" by the age of thirty? Is a belief that we are in control of our lives an unmitigated good? Do our singular personalities comprise one unified self or a confederacy of selves, and if the latter, which of our mini-mes do we offer up in marriage or mergers? Are some individuals genetically hard-wired for happiness? Which is the more viable path toward human flourishing, the pursuit of happiness or the happiness of pursuit?Little provides a resource for answering such questions, and a framework through which readers can explore the personal implications of the new science of personality. Questionnaires and interactive assessments throughout the book facilitate self-exploration, and clarify some of the stranger aspects of our own conduct and that of others. Brian Little helps us see ourselves, and other selves, as somewhat less perplexing and definitely more intriguing.This is not a self-help book, but students at Harvard who took the lecture course on which it is based claim that it changed their lives.

    As a result, East Asian thought is “holistic”—drawn to the perceptual field as a whole and to relations among objects and events within that field. By contrast, Westerners focus on salient objects or people, use attributes to assign them to categories, and apply rules of formal logic to understand their behavior. From feng shui to metaphysics, from comparative linguistics to economic history, a gulf separates the children of Aristotle from the descendants of Confucius. At a moment in history when the need for cross-cultural understanding and collaboration have never been more important, The Geography of Thought offers both a map to that gulf and a blueprint for a bridge that will span it.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    Wealth? Fitness? Career success? How can we possibly place these above true and lasting well-being? Drawing from works of fiction and poetry, Western philosophy, Buddhist beliefs, scientific research, and personal experience, Ricard weaves an inspirational and forward-looking account of how we can begin to rethink our realities in a fast-moving modern world. With its revelatory lessons and exercises, Happiness is an eloquent and stimulating guide to a happier life.

    Mysteries don't lose their poetry because they are solved: the solution often is more beautiful than the puzzle, uncovering deeper mysteries. With the wit, insight, and spellbinding prose that have made him a best-selling author, Dawkins takes up the most important and compelling topics in modern science, from astronomy and genetics to language and virtual reality, combining them in a landmark statement of the human appetite for wonder. This is the book Richard Dawkins was meant to write: a brilliant assessment of what science is (and isn't), a tribute to science not because it is useful but because it is uplifting.