Perry and award-winning science journalist Maia Szalavitz interweave research and stories from Perry's practice with cutting-edge scientific studies and historical examples to explain how empathy develops, why it is essential for our development into healthy adults, and how it is threatened in the modern world.Perry and Szalavitz show that compassion underlies the qualities that make society work—trust, altruism, collaboration, love, charity—and how difficulties related to empathy are key factors in social problems such as war, crime, racism, and mental illness. Even physical health, from infectious diseases to heart attacks, is deeply affected by our human connections to one another.As Born for Love reveals, recent changes in technology, child-rearing practices, education, and lifestyles are starting to rob children of necessary human contact and deep relationships—the essential foundation for empathy and a caring, healthy society. Sounding an important warning bell, Born for Love offers practical ideas for combating the negative influences of modern life and fostering positive social change to benefit us all.

    In anecdotes that include the Buddhist monk who lectured the business leaders of the world at Davos, why the Nike Fuel band makes us more worried about our fitness, how parts of our city are being rebuilt in response to scientific studies of oxytocin levels in our brain, and what a survey from Radisson hotels—that proves that 62% of us believe that well-being is a luxury worth more than work or a good relationship—really tells us about the way we measure ourselves, and continually find ourselves wanting. The pursuit of happiness only makes us sad—and the rise in depression and anxiety proves it.

    By the time we grow up, the idea of ownership seems natural, whether buying a cup of coffee or a house. But who controls the space behind your airplane seat: you reclining or the squished laptop user behind? Why is plagiarism wrong, but it's okay to knock-off a recipe or a dress design? And after a snowstorm, why does a chair in the street hold your parking space in Chicago, but in New York you lose the space and the chair?Mine! explains these puzzles and many more. Surprisingly, there are just six simple stories that everyone uses to claim everything. Owners choose the story that steers us to do what they want. But we can always pick a different story. This is true not just for airplane seats, but also for battles over digital privacy, climate change, and wealth inequality. As Michael Heller and James Salzman show--in the spirited style of Freakonomics, Nudge, and Predictably Irrational--ownership is always up for grabs.With stories that are eye-opening, mind-bending, and sometimes infuriating, Mine! reveals the rules of ownership that secretly control our lives.

    Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.” In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. While he recognizes that his conception of human beings as virtuous or vicious needed not only a metaphysical but also a biological grounding, ultimately he remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”