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.

    The book is accessible to all undergraduates and presupposes no philosophical training.

    Its authors present a new view of cognition that has important social and ethical implications, for, they assert, the only world we humans can have is the one we create together through the actions of our coexistence. Written for a general audience as well as for students, scholars, and scientists and abundantly illustrated with examples from biology, linguistics, and new social and cultural phenomena, this revised edition includes a new afterword by Dr. Varela, in which he discusses the effect the book has had in the years since its first publication.

    John Heil introduces and discusses the major topics in succinct, user-friendly, self-contained chapters:* Cartesian dualism* Descartes's legacy* non-Cartesian dualism* behaviorism* the identity theory* functionalism* the representational theory of mind* qualia* radical interpretation* the intentional stance* eliminativism* property dualism* mind and metaphysics* the mind's place in natureThis revised and updated edition includes expanded chapters on eliminativism, qualia, and the representational theory of mind, and an entirely new chapter on property dualism. There are annotated suggestions for further reading at the end of each chapter, updated to include recent material and internet resources.

    It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion.In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

    He explains what the mind is, how it evolved, and how it allows us to see, think, feel, laugh, interact, enjoy the arts, and ponder the mysteries of life. And he does it with the wit that prompted Mark Ridley to write in the New York Times Book Review, "No other science writer makes me laugh so much. . . . [Pinker] deserves the superlatives that are lavished on him."  The arguments in the book are as bold as its title. Pinker rehabilitates some unfashionable ideas, such as that the mind is a computer and that human nature was shaped by natural selection, and challenges fashionable ones, such as that passionate emotions are irrational, that parents socialize their children, and that nature is good and modern society corrupting. Winner of the Los Angeles Times Book Prize A New York Times Notable Book of the Year and Publishers Weekly Best Book of 1997 Featured in Time magazine, the New York Times Magazine, The New Yorker, Nature, Science, Lingua Franca, and Science Times Front-page reviews in the Washington Post Book World, the Boston Globe Book Section, and the San Diego Union Book Review

    If reason is so useful, why didn't it also evolve in other animals? If reason is that reliable, why do we produce so much thoroughly reasoned nonsense? In their groundbreaking account of the evolution and workings of reason, Hugo Mercier and Dan Sperber set out to solve this double enigma. Reason, they argue with a compelling mix of real-life and experimental evidence, is not geared to solitary use, to arriving at better beliefs and decisions on our own. What reason does, rather, is help us justify our beliefs and actions to others, convince them through argumentation, and evaluate the justifications and arguments that others address to us.In other words, reason helps humans better exploit their uniquely rich social environment. This interactionist interpretation explains why reason may have evolved and how it fits with other cognitive mechanisms. It makes sense of strengths and weaknesses that have long puzzled philosophers and psychologists--why reason is biased in favor of what we already believe, why it may lead to terrible ideas and yet is indispensable to spreading good ones.Ambitious, provocative, and entertaining, The Enigma of Reason will spark debate among psychologists and philosophers, and make many reasonable people rethink their own thinking.

    The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    Rick Strassman conducted US DEA-approved clinical research at the University of New Mexico in which he injected 60 volunteers with DMT, one of the most powerful psychedelics known. His detailed account of those sessions is an inquiry into the nature of the human mind and the therapeutic potential of psychedelics. DMT, a plant-derived chemical that is also manufactured by the human brain, consistently produced near-death and mystical experiences. Many volunteers reported convincing encounters with intelligent nonhuman presences, especially "aliens." Nearly all felt that the sessions were among the most profound experiences of their lives.Strassman's research connects DMT with the pineal gland, considered by Hindus to be the site of the seventh chakra and by René Descartes to be the seat of the soul. DMT: The Spirit Molecule makes the case that DMT, naturally released by the pineal gland, facilitates the soul's movement in and out of the body and is an integral part of the birth and death experiences, as well as the highest states of meditation and even sexual transcendence. Strassman also believes that alien abduction experiences are brought on by accidental releases of DMT. If used wisely, DMT could trigger a period of remarkable progress in the scientific exploration of the most mystical regions of the human mind and soul.

    The interviewees, ranging from major philosophers to renowned scientists, talk candidly with Blackmore about some of the key philosophical issues confronting us in a series of conversations that are revealing, insightful, and stimulating. They ruminate on the nature of consciousness (is it something apart from the brain?) and discuss if it is even possible to understand the human mind. Some of these thinkers say no, but most believe that we will pierce the mystery surrounding consciousness, and that neuroscience will provide the key. Blackmore goes beyond the issue of consciousness to ask other intriguing questions: Is there free will? (A question which yields many conflicted replies, with most saying yes and no.) If not, how does this effect the way you live your life; and more broadly, how has your work changed the way you live?Paired with an introduction and extensive glossary that provide helpful background information, these provocative conversations illuminate how some of the greatest minds tackle some of the most difficult questions about human nature.

    Kandel, The Age of Insight takes us to Vienna 1900, where leaders in science, medicine, and art began a revolution that changed forever how we think about the human mind—our conscious and unconscious thoughts and emotions—and how mind and brain relate to art.   At the turn of the century, Vienna was the cultural capital of Europe. Artists and scientists met in glittering salons, where they freely exchanged ideas that led to revolutionary breakthroughs in psychology, brain science, literature, and art. Kandel takes us into the world of Vienna to trace, in rich and rewarding detail, the ideas and advances made then, and their enduring influence today.   The Vienna School of Medicine led the way with its realization that truth lies hidden beneath the surface. That principle infused Viennese culture and strongly influenced the other pioneers of Vienna 1900. Sigmund Freud shocked the world with his insights into how our everyday unconscious aggressive and erotic desires are repressed and disguised in symbols, dreams, and behavior. Arthur Schnitzler revealed women’s unconscious sexuality in his novels through his innovative use of the interior monologue. Gustav Klimt, Oscar Kokoschka, and Egon Schiele created startlingly evocative and honest portraits that expressed unconscious lust, desire, anxiety, and the fear of death.   Kandel tells the story of how these pioneers—Freud, Schnitzler, Klimt, Kokoschka, and Schiele—inspired by the Vienna School of Medicine, in turn influenced the founders of the Vienna School of Art History to ask pivotal questions such as What does the viewer bring to a work of art? How does the beholder respond to it? These questions prompted new and ongoing discoveries in psychology and brain biology, leading to revelations about how we see and perceive, how we think and feel, and how we respond to and create works of art. Kandel, one of the leading scientific thinkers of our time, places these five innovators in the context of today’s cutting-edge science and gives us a new understanding of the modernist art of Klimt, Kokoschka, and Schiele, as well as the school of thought of Freud and Schnitzler. Reinvigorating the intellectual enquiry that began in Vienna 1900, The Age of Insight is a wonderfully written, superbly researched, and beautifully illustrated book that also provides a foundation for future work in neuroscience and the humanities. It is an extraordinary book from an international leader in neuroscience and intellectual history.

    These two astounding essays are among the most profound studies of the effects of mind-expanding drugs written in this century. Contains the complete texts of The Doors of Perception and Heaven and Hell , both of which became essential for the counterculture during the 1960s and influenced a generation's perception of life.

    A lively and still one of the best introductions to philosophy, this book pays off both a closer reading for students and specialists, and a casual reading for the general public.

    Most psychologists study horizontal processes like memory and information flow; Fodor postulates a vertical and modular psychological organization underlying biologically coherent behaviors. This view of mental architecture is consistent with the historical tradition of faculty psychology while integrating a computational approach to mental processes. One of the most notable aspects of Fodor's work is that it articulates features not only of speculative cognitive architectures but also of current research in artificial intelligence.

    In Out of Our Heads, he restates and reexamines the problem of consciousness, and then proposes a startling solution: Do away with the two hundred-year-old paradigm that places consciousness within the confines of the brain. Our culture is obsessed with the brain—how it perceives; how it remembers; how it determines our intelligence, our morality, our likes and our dislikes. It’s widely believed that consciousness itself, that Holy Grail of science and philosophy, will soon be given a neural explanation. And yet, after decades of research, only one proposition about how the brain makes us conscious—how it gives rise to sensation, feeling, and subjectivity—has emerged unchallenged: We don’t have a clue. In this inventive work, Noë suggests that rather than being something that happens inside us, consciousness is something we do. Debunking an outmoded philosophy that holds the scientific study of consciousness captive, Out of Our Heads is a fresh attempt at understanding our minds and how we interact with the world around us.