We currently see no evidence of any kind indicating that extraterrestrials exist outside of our solar system. But at this moment, millions of engineers, scientists, corporations, universities and entrepreneurs are racing to create the second intelligent species right here on planet earth. And we can see the second intelligent species coming from all directions in the form of self-driving cars, automated call centers, chess-playing and Jeopardy-playing computers that beat all human players, airport kiosks, restaurant tablet systems, etc. The frightening thing is that these robots will soon be eliminating human jobs in startling numbers. The first wave of unemployed workers is likely to be a million truck drivers who are replaced by self-driving trucks. Pilots will be eliminated soon as well. Then, as new computer vision systems come online, we will see tens of millions of workers in retail stores, fast food restaurants and construction sites replaced by robots. Unless we take steps now to change the economy, we will soon have tens of millions of workers who are unemployed and seeking welfare because they will have no other choice. Marshall Brain's new book "The Second Intelligent Species: How Humans Will Become as Irrelevant as Cockroaches" explores how the future will unfold as the second intelligent species emerges. The book answers questions like: - How will new computer vision systems affect the job market? - How many people will become unemployed by the second intelligent species? - What will happen to millions of newly unemployed workers? - How can modern society and modern economies cope with run-away unemployment caused by robots? - What will happen when the first sentient, conscious computer appears? - What moral and ethical principles will guide the second intelligent species? - Why do we see no extraterrestrials in our universe? "The Second Intelligent Species" offers a unique and fascinating look at the future of the human race, and the choices we will need to make to avoid massive unemployment and poverty worldwide as intelligent machines start eliminating millions of jobs.

    Every morning, Marcel Proust sipped his two cups of strong coffee with milk, ate a croissant from one boulangerie, dunking it in his coffee as he slowly read the day’s paper with great care—poring over each headline and section. Only Alain de Botton could have pulled so many useful insights from the oeuvre of one the world’s greatest literary masters. Fascinating and vital, How to Take Your Time will urge you to find the wisdom in defying “the self-satisfaction felt by ‘busy’ men—however idiotic their business—at ‘not having time’ to do what you are doing.” A Vintage Shorts Wellness selection. An ebook short.

    Here Nozick continues his search for the connections between philosophy and ordinary experience. In the lively and accessible style that his readers have come to expect, he offers a bold theory of rationality, the one characteristic deemed to fix humanity's specialness. What are principles for? asks Nozick. We could act simply on whim, or maximize our self-interest and recommend that others do the same. As Nozick explores rationality of decision and rationality of belief, he shows how principles actually function in our day-to-day thinking and in our efforts to live peacefully and productively with each other.Throughout, the book combines daring speculations with detailed investigations to portray the nature and status of rationality and the essential role that imagination plays in this singular human aptitude.

    This new, revised and extended edition of this seminal work will not only inspire architects and students to design more holistic architecture, but will enrich the general reader's perception of the world around them. The Eyes of the Skin has become a classic of architectural theory and consists of two extended essays. The first surveys the historical development of the ocular-centric paradigm in western culture since the Greeks, and its impact on the experience of the world and the nature of architecture. The second examines the role of the other senses in authentic architectural experiences, and points the way towards a multi-sensory architecture which facilitates a sense of belonging and integration.

    The title essay, which is in essence a presentation of the underlying thesis of his The Primacy of Perception, is followed by two courses given by Merleau-Ponty at the Sorbonne on phenomenological psychology. "Eye and Mind" and the concluding chapters present applications of Merleau-Ponty's ideas to the realms of art, philosophy of history, and politics. Taken together, the studies in this volume provide a systematic introduction to the major themes of Merleau-Ponty's philosophy.

    In this book Ollman offers a thorough analysis of Marx's use of dialectical method.   Marx made extremely creative use of dialectical method to analyze the origins, operation, and direction of capitalism. Unfortunately, his promised book on method was never written, so that readers wishing to understand and evaluate Marx's theories, or to revise or use them, have had to proceed without a clear grasp of the dialectic in which the theories are framed. The result has been more disagreement over "what Marx really meant" than over the writings of any other major thinker.   In putting Marx's philosophy of internal relations and his use of the process of abstraction--two little-studied aspects of dialectics--at the center of this account, Ollman provides a version of Marx's method that is at once systematic, scholarly, clear and eminently useful.   Ollman not only sheds important new light on what Marx really meant in his varied theoretical pronouncements, but in carefully laying out the steps in Marx's method makes it possible for a reader to put the dialectic to work in his or her own research. He also convincingly argues the case for why social scientists and humanists as well as philosophers should want to do so.

    To understand the universe in the far future, we must first describe its present state and structure on the grand scale, and how its present properties arose. Dr Islam explains these topics in an accessible way in the first part of the book. From this background he speculates about the future evolution of the universe and predicts the major changes that will occur. The author has largely avoided mathematical formalism and therefore the book is well suited to general readers with a modest background knowledge of physics and astronomy.

    This invaluable treasure of the Western philosophical canon has eluded us so far because Schopenhauer's argument has been consistently misunderstood and misrepresented, even at the hands of presumed experts. Hoping to change this situation, Decoding Schopenhauer's Metaphysics, offers a conceptual framework, a decoding key for unlocking the sense of Schopenhauer's metaphysical contentions in a way that renders them mutually consistent. With this key in mind, even those who earlier dismissed Schopenhauer's metaphysics should be able to return to it with fresh eyes and at last grasp its meaning. And for those as yet unacquainted with Schopenhauerian thought, this volume offers a succinct and accessible entry path.

    In attempting to interpret such a revolutionary proposition in a more ‘humane’ light, and to turn Kant into our contemporary—someone who can help us with our own ethical dilemmas—many Kantian scholars have glossed over its apparent paradoxes and impossible claims. This book is concerned with doing exactly the opposite. Kant, thank God, is not our contemporary; he stands against the grain of our times. Lacan on the face of it appears the very antithesis of Kant—the wild theorist of psychoanalysis compared to the sober Enlightenment thinker. His concept of the Real, however, provides perhaps the most useful backdrop to this new interpretation of Kantian ethics. Constantly juxtaposing her readings of the two philosophers. Alenka Zupan?i? summons up an ‘ethics of the Real’, and clears the ground for a radical restoration of the disruptive element in ethics.

    Now it covers the globe and includes almost a billion people. On the 500th anniversary of Luther’s theses, a global history of the revolutionary faith that shaped the modern worldFive hundred years ago an obscure monk challenged the authority of the pope with a radical vision of what Christianity could be. The revolution he set in motion inspired one of the most creative and destructive movements in human history. It has toppled governments, upended social norms, and transformed millions of people’s understanding of their relationship with God. In this dazzling global history that charts five centuries of innovation and change, Alec Ryrie makes the case that Protestants made the modern world.Protestants introduces us to the men and women who defined and redefined this quarrelsome faith. Some turned to their newly accessible bibles to justify bold acts of political opposition, others to support a new understanding of who they were and what they could and should do. Above all, they were willing to fight for their beliefs. If you look at any of the great confrontations of the last five centuries, you will find Protestants defining the debate on both sides: for and against colonialism, slavery, fascism, communism, women’s rights, and more. Protestants have also fought among themselves. What unites them all is a passion for God and a vital belief in the principle of self-determination. Protestants are people who love God and take on the world.Protestants have set out for all four corners of the globe, embarking on courageous journeys into the unknown to set up new communities and experiment with new systems of government—like the Puritans, Quakers, and Methodists who made their way to our shores. They are resourceful innovators and are making new converts every day in China, Africa, and Latin America. Protestants created America and defined its special brand of entrepreneurial diligence. Whether you are yourself a Protestant, or even a Christian, you live in a world, and are guided by principles and ideas, shaped by Protestants.

    Lippard, one of America's most influential art writers, weaves together cultural studies, history, geography, photography, and contemporary public art to provide a fascinating exploration of our multiple senses of place. Expanding her reach far beyond the confines of the art world, she discusses community, land use, perceptions of natures, how we produce the landscape, and how the landscape affects our lives.

    However, arguably it was not always the case that they were distinct. The author takes the view that by reconsidering the generally received wisdom concerning the history of these closely-related subjects, we can learn a great deal about both philosophy and psychotherapy, under which heading he includes potentially solitary pursuits such as "self-help" and "personal development."

    Why is being authentic the ultimate aim in life for so many people, and why does it mean looking inside rather than out? Is it about finding the 'real' me, or something greater than me, even God? And should we welcome what we find?Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self that begins with Socrates and Augustine. Charles Guignon asks why being authentic ceased to mean being part of some bigger, cosmic picture and with Rousseau, Wordsworth and the Romantic movement, took the strong inward turn alive in today's self-help culture.He also plumbs the darker depths of authenticity, with the help of Freud, Joseph Conrad and Alice Miller and reflects on the future of being authentic in a postmodern, global age. He argues ultimately that if we are to rescue the ideal of being authentic, we have to see ourselves as fundamentally social creatures, embedded in relationships and communities, and that being authentic is not about what is owed to me but how I depend on others.

    In this important new study he develops his analysis of the phenomenon of postmodernity.In a wide-ranging discussion the author examines the philosophy of Kant, Heidegger, Adorno, and Derrida and looks at the works of modernist and postmodernist artists such as Cézanne, Debussy, and Boulez. Lyotard addresses issues such as time and memory, the sublime and the avant-garde, and the relationship between aesthetics and politics. Throughout his discussion he considers the close but problematic links between modernity, progress, and humanity, and the transition to postmodernity. Lyotard claims that it is the task of literature, philosophy, and the arts, to bear witness to and explain this difficult transition.This important contribution to aesthetic and philosophical debates will be of great interest to students in philosophy, literary, and cultural theory and politics.

    But the heart of the matter is that, as the crisis unfolds, the basic rules of European democracy are being subverted or turned into their opposite, bypassing parliaments, governments and EU institutions. Multilateralism is turning into unilateralism, equality into hegemony, sovereignty into the dependency and recognition into disrespect for the dignity of other nations. Even France, which long dominated European integration, must submit to Berlin's strictures now that it must fear for its international credit rating.How did this happen? The anticipation of the European catastrophe has already fundamentally changed the European landscape of power. It is giving birth to a political monster: a German Europe. Germany did not seek this leadership position - rather, it is a perfect illustration of the law of unintended consequences. The invention and implementation of the euro was the price demanded by France in order to pin Germany down to a European Monetary Union in the context of German unification. It was a quid pro quo for binding a united Germany into a more integrated Europe in which France would continue to play the leading role. But the precise opposite has happened. Economically the euro turned out to be very good for Germany, and with the euro crisis Chancellor Angela Merkel became the informal Queen of Europe.The new grammar of power reflects the difference between creditor and debtor countries; it is not a military but an economic logic. Its ideological foundation is 'German euro nationalism' - that is, an extended European version of the Deutschmark nationalism that underpinned German identity after the Second World War. In this way the German model of stability is being surreptitiously elevated into the guiding idea for Europe. The Europe we have now will not be able to survive in the risk-laden storms of the globalized world. The EU has to be more than a grim marriage sustained by the fear of the chaos that would be caused by its breakdown. It has to be built on something more positive: a vision of rebuilding Europe bottom-up, creating a Europe of the citizen. There is no better way to reinvigorate Europe than through the coming together of ordinary Europeans acting on their own behalf.