Korsgaard presents a compelling new view of humans' moral relationships to the other animals. She defends the claim that we are obligated to treat all sentient beings as what Kant called ends-in-themselves. Drawing on a theory of the good derived from Aristotle, she offers anexplanation of why animals are the sorts of beings for whom things can be good or bad. She then turns to Kant's argument for the value of humanity to show that rationality commits us to claiming the standing of ends-in-ourselves, in two senses. Kant argued that as autonomous beings, we claim to beends-in-ourselves when we claim the standing to make laws for ourselves and each other. Korsgaard argues that as beings who have a good, we also claim to be ends-in-ourselves when we take the things that are good for us to be good absolutely and so worthy of pursuit. The first claim commits us tojoining with other autonomous beings in relations of moral reciprocity. The second claim commits us to treating the good of every sentient creature as something of absolute importance.Korsgaard argues that human beings are not more important than the other animals, that our moral nature does not make us superior to the other animals, and that our unique capacities do not make us better off than the other animals. She criticizes the marginal cases argument and advances a newview of moral standing as attaching to the atemporal subjects of lives. She criticizes Kant's own view that our duties to animals are indirect, and offers a non-utilitarian account of the relation between pleasure and the good. She also addresses a number of directly practical questions: whether wehave the right to eat animals, experiment on them, make them work for us and fight in our wars, and keep them as pets; and how to understand the wrong that we do when we cause a species to go extinct.

    This race-realist endeavor exposes many inconvenient truths and will certainly become a catalyst for candid conversation.Flooded with statistics, headlines, pictures and other evidence, this book is not simply an anecdotal tale of a miserable, inner-city co-existence... it’s a war report.

    How do we reconcile common sense and science? John Searle argues vigorously that the truths of common sense and the truths of science are both right and that the only question is how to fit them together.Searle explains how we can reconcile an intuitive view of ourselves as conscious, free, rational agents with a universe that science tells us consists of mindless physical particles. He briskly and lucidly sets out his arguments against the familiar positions in the philosophy of mind, and details the consequences of his ideas for the mind-body problem, artificial intelligence, cognitive science, questions of action and free will, and the philosophy of the social sciences.

    D.E. Boyer takes us on a fascinating journey from the depths of despair to an amazing quantum world where anything is possible. First, we will learn how to defend ourselves against the chaos in our minds, then we will learn how to rekindle the magic in our hearts. Along the way, the wisdom of Socrates and the myth of Narcissus will transform the way we think and feel. Boyer then shows us how the military teaches their Navy Seal recruits how to handle their thoughts and feelings when someone is trying to kill them, so we can better handle our bosses, spouses, and children when it feels like they are trying to kill us. We will also get a glimpse of death through the eyes of someone who sees people die every day, giving us a much greater appreciation for life. With extremely amusing stories from her own life that touch on her dysfunctional upbringing and traumatizing career as an intensive care nurse, Boyer teaches us how to control our anxiety, boost our fragile self-esteem, and get into a state of flow so that we can spend most of our time loving life, rather than dreading it. She also gives us crucial health and nutrition tips so that we can live longer with our newfound peace and joy, and she shows us how to be more successful at life by being a better friend, spouse, and parent. With every step we take on this path, we'll find ourselves flirting with the hidden power of the mind, a power that often lies just beyond most people's reach. Only by mastering the basics of thinking and feeling can we gain access to this power. Once the door is unlocked, we will enter another dimension, a quantum world where time is irrelevant and the magic of our mind is waiting to be found.

    Francis Bacon held some of the highest public offices in the land and in his spare time studied natural philosophy and a wide variety of other subjects. His systematic classification of all branches of knowledge became the basis for all later constructions, and his Essays are unsurpassed in their observations on society and human behavior. This extensive anthology includes the major English literary works on which his reputation rests: The Advancement of Learning, The Essays (1625, as well as the earliest version of 1597), and the posthumously published Utopian fable The New Atlantis (1626). In addition it reprints other works which illustrate Bacon's abilities in politics, law, theology, and poetry. A special feature of the edition is its extensive annotation which identifies Bacon's sources and allusions, and elucidates his vocabulary.

    With A Natural History of the Senses, Diane Ackerman let her free-ranging intellect loose on the natural world.  Now in Deep Play she tackles the realm of creativity, by exploring one of the most essential aspects of our characters: the abitlity to play."Deep play" is that more intensified form of play that puts us in a rapturous mood and awakens the most creative, sentient, and joyful aspects of our inner selves.  As Ackerman ranges over a panoply of artistic, spiritual, and athletic activities, from spiritual rapture through extreme sports, we gain a greater sense of what it means to be "in the moment" and totally, transcendentally human.  Keenly perceived and written with poetic exuberance, Deep Play enlightens us by revealing the manifold ways we can enhance our lives.

    It's tempting to blame evil acts on evil people, but that leaves the rest us off the hook. Silence, after all, can perpetuate cruelty. Why We Act draws on the latest developments in psychology and neuroscience to tackle an urgent question: Why do so many of us fail to intervene when we're needed--and what would it take to make us step up?A renowned psychologist who has done pioneering research on social norms, Catherine Sanderson was inspired to write this book when a freshman in her son's dorm died twenty hours after a bad fall while drinking. There were many points along the way when a decision to seek help could have saved his life. Why did no one act sooner?Cutting-edge neuroscience offers part of the answer, showing how deviating from the group activates the same receptors in the brain that are triggered by pain. But Sanderson also points to many ways in which our faulty assumptions about what other people are thinking can paralyze us. And she shares surprisingly effective and simple strategies for resisting the pressure to conform. Moral courage, it turns out, is not innate. Small details and the right training can make a big difference. Inspiring and potentially life transforming, Why We Act reveals that while the urge to do nothing is deeply ingrained, even the most hesitant would-be bystander can learn to be a moral rebel.

    It happens frequently in everyday life, such as when we tell the host of a dinner party that we are enjoying the food when we actually find it bland. In Private Truths, Public Lies Kuran argues convincingly that the phenomenon not only is ubiquitous but has huge social and political consequences. Drawing on diverse intellectual traditions, including those rooted in economics, psychology, sociology, and political science, Kuran provides a unified theory of how preference falsification shapes collective decisions, orients structural change, sustains social stability, distorts human knowledge, and conceals political possibilities.A common effect of preference falsification is the preservation of widely disliked structures. Another is the conferment of an aura of stability on structures vulnerable to sudden collapse. When the support of a policy, tradition, or regime is largely contrived, a minor event may activate a bandwagon that generates massive yet unanticipated change.In distorting public opinion, preference falsification also corrupts public discourse and, hence, human knowledge. So structures held in place by preference falsification may, if the condition lasts long enough, achieve increasingly genuine acceptance. The book demonstrates how human knowledge and social structures co-evolve in complex and imperfectly predictable ways, without any guarantee of social efficiency.Private Truths, Public Lies uses its theoretical argument to illuminate an array of puzzling social phenomena. They include the unexpected fall of communism, the paucity, until recently, of open opposition to affirmative action in the United States, and the durability of the beliefs that have sustained India's caste system.

    In such a scenario, it makes sense to focus on the most identifiable and urgent problems, right? Actually, it doesn't. In his classic essay "The Usefulness of Useless Knowledge," Abraham Flexner, the founding director of the Institute for Advanced Study in Princeton and the man who helped bring Albert Einstein to the United States, describes a great paradox of scientific research. The search for answers to deep questions, motivated solely by curiosity and without concern for applications, often leads not only to the greatest scientific discoveries but also to the most revolutionary technological breakthroughs. In short, no quantum mechanics, no computer chips.This brief book includes Flexner's timeless 1939 essay alongside a new companion essay by Robbert Dijkgraaf, the Institute's current director, in which he shows that Flexner's defense of the value of "the unobstructed pursuit of useless knowledge" may be even more relevant today than it was in the early twentieth century. Dijkgraaf describes how basic research has led to major transformations in the past century and explains why it is an essential precondition of innovation and the first step in social and cultural change. He makes the case that society can achieve deeper understanding and practical progress today and tomorrow only by truly valuing and substantially funding the curiosity-driven "pursuit of useless knowledge" in both the sciences and the humanities.

    Why do some places--the concourse of Grand Central Terminal or a small farm or even the corner of a skyscraper--affect us so mysteriously and yet so forcefully? What tiny changes in our everyday environments can radically alter the quality of our daily lives? The Experience of Place offers an innovative and delightfully readable proposal for new ways of planning, building, and managing our most immediate and overlooked surroundings.

    Unique in western philosophy for his affinity with Eastern thought, Schopenhauer influenced philosophers, writers, and composers including Nietzsche, Wittgenstein, Wagner, Tolstoy, Thomas Mann, and Samuel Beckett.The Work presented here appeals not only to the student of philosophy but everyone interested in psychology, literature and eastern and western religion. This paperback edition is the most comprehensive available and includes an introduction, bibliography, selected criticism, index and chronology of Schopenhauer's life and times.

    a personal confession of its creator and a kind of involuntary and unperceived memoir.". Stewart affirms this maxim in his colorful reinterpretation of the lives and works of 17th-century philosophers Spinoza and Leibniz. In November 1676, the foppish courtier Leibniz, "the ultimate insider... an orthodox Lutheran from conservative Germany," journeyed to The Hague to visit the self-sufficient, freethinking Spinoza, "a double exile... an apostate Jew from licentious Holland." A prodigious polymath, Leibniz understood Spinoza's insight that "science was in the process of rendering the God of revelation obsolete; that it had already undermined the special place of the human individual in nature." Spinoza embraced this new world. Seeing the orthodox God as a "prop for theocratic tyranny," he articulated the basic theory for the modern secular state. Leibniz, on the other hand, spent the rest of his life championing God and theocracy like a defense lawyer defending a client he knows is guilty. He elaborated a metaphysics that was, at bottom, a reaction to Spinoza and collapses into Spinozism, as Stewart deftly shows. For Stewart, Leibniz's reaction to Spinoza and modernity set the tone for "the dominant form of modern philosophy"—a category that includes Kant, Hegel, Bergson, Heidegger and "the whole 'postmodern' project of deconstructing the phallogocentric tradition of western thought." Readers of philosophy may find much to disagree with in these arguments, but Stewart's wit and profluent prose make this book a fascinating read.

    Yet why, over three hundred years after it began, is the Enlightenment so profoundly misunderstood as controversial, the expression of soulless calculation? The answer may be that, to an extraordinary extent, we have accepted the account of the Enlightenment given by its conservative enemies. Ritchie Robertson goes back into the “long eighteenth century,” from approximately 1680 to 1790, to reveal what this much-debated period was really about.Any account of the Enlightenment must be in large part a history of ideas. But Robertson argues that it is not solely a philosophical movement; the Enlightenment saw the publication of the Encyclopédie, which is not only a historical and philosophical compendium, but also an illustrated guide to all sorts of contemporary machinery, handicrafts, and trades aimed to improve people’s lives in immediate and practical ways. Robertson chronicles the campaigns mounted by some Enlightened figures against specific evils such as capital punishment, judicial torture, serfdom and witchcraft trials, featuring the experiences of major figures like Voltaire and Diderot with ordinary people who lived through this extraordinary moment. Robertson gives due attention to philosophical and theological debates, but also looks to literature, music, and the visual arts as prominent means of conveying enlightenment ideas.In seeking to correct one-sided views of the Enlightenment, Robertson ultimately puts forward his own. He does not reduce this transformative period to a formula, but instead makes the claim that indeed the Enlightenment was an attempt to increase human happiness, and to claim that happiness was possible in this world, without needing any compensatory belief in a better one beyond the grave.

    Consequently, his view of history is confused. For centuries, the history of the Western world has been viewed from the Christian or classical standpoint—from a deep faith in the Kingdom of God or a belief in recurrent and eternal life-cycles. The modern mind, however, is neither Christian nor pagan—and its interpretations of history are Christian in derivation and anti-Christian in result. To develop this theory, Karl Löwith—beginning with the more accessible philosophies of history in the nineteenth and eighteenth centuries and working back to the Bible—analyzes the writings of outstanding historians both in antiquity and in Christian times. "A book of distinction and great importance. . . . The author is a master of philosophical interpretation, and each of his terse and substantial chapters has the balance of a work of art."—Helmut Kuhn, Journal of Philosophy

    While Hollywood regularly cashes in on teenage anxiety through its Scream franchise, pharmaceutical companies churn out new drugs such as Paxil to combat newly diagnosed anxieties.On Anxiety takes a fascinating, psychological plunge behind the scenes of our panic stricken culture and into anxious minds, asking who and what is responsible. Putting anxiety on the couch, Renata Salecl asks some much-needed questions: Is anxiety about the absence of authority or too much of it? Do the media report anxiety or create it? Are drugs a cure for anxiety or its cause? Is anxiety about being yourself or someone else, and is anxiety really the ultimate obstacle to happiness? Drawing on vivid examples from films such as the X Files and Cyrano de Bergerac, drugs used on soldiers to combat anxiety, the anxieties of love and motherhood, and fake Holocaust memoirs, Renata Salecl argues that what really produces anxiety is the attempt to get rid of it. Erudite and compelling, On Anxiety is essential reading for anyone interested in philosophy, psychology and the cultural phenomenon of anxiety today.