In the aftermath, Harris discovered that most people - from religious fundamentalists to non-believing scientists - agree on one point: science has nothing to say on the subject of human values. Indeed, our failure to address questions of meaning and morality through science has now become the most common justification for religious faith. It is also the primary reason why so many secularists and religious moderates feel obligated to "respect" the hardened superstitions of their more devout neighbors.In this explosive new book, Sam Harris tears down the wall between scientific facts and human values, arguing that most people are simply mistaken about the relationship between morality and the rest of human knowledge. Harris urges us to think about morality in terms of human and animal well-being, viewing the experiences of conscious creatures as peaks and valleys on a "moral landscape." Because there are definite facts to be known about where we fall on this landscape, Harris foresees a time when science will no longer limit itself to merely describing what people do in the name of "morality"; in principle, science should be able to tell us what we ought to do to live the best lives possible.Bringing a fresh perspective to age-old questions of right and wrong and good and evil, Harris demonstrates that we already know enough about the human brain and its relationship to events in the world to say that there are right and wrong answers to the most pressing questions of human life. Because such answers exist, moral relativism is simply false - and comes at increasing cost to humanity. And the intrusions of religion into the sphere of human values can be finally repelled: for just as there is no such thing as Christian physics or Muslim algebra, there can be no Christian or Muslim morality.Using his expertise in philosophy and neuroscience, along with his experience on the front lines of our "culture wars," Harris delivers a game-changing book about the future of science and about the real basis of human cooperation.

    

    They are all versions of a bigger question: how do you live? How do you do the good or honourable thing, while flourishing and feeling happy? This question obsessed Renaissance writers, none more than Michel Eyquem de Montaigne (1533-92), perhaps the first truly modern individual. A nobleman, public official, and wine-grower, he wrote free-roaming explorations of his thought and experience, unlike anything written before. He called them 'essays', meaning 'attempts' or 'tries'. Into them he put whatever was in his head: his tastes in wine and food, his childhood memories, the way his dog's ears twitched when dreaming, as well as the appalling events of the religious civil wars raging around him. The Essays was an instant bestseller, and more than four hundred years later, Montaigne's honesty and charm still draw people to him. Readers come to him in search of companionship, wisdom and entertainment--and in search of themselves. This book, a spirited and singular biography (and the first full life of Montaigne in English for nearly fifty years), relates the story of his life by way of the questions he posed and the answers he explored. It traces his bizarre upbringing (made to speak only Latin), youthful career and sexual adventures, travels, and friendships with the scholar and poet Etienne de La Boétie and with his adopted 'daughter', Marie de Gournay. And as we read, we also meet his readers--who for centuries have found in Montaigne an inexhaustible source of answers to the haunting question, 'how to live?'

    Born into the Russian nobility, he renounced his hereditary rank in protest against Czarist oppression and fled to Western Europe. A colorful, charismatic personality, Bakunin quickly became central to the anarchism movement, and everyone involved either built upon or reacted to his ideas. Yet Bakunin, despite the power of his ideas, was primarily a man of action, and he wrote little. His only major work, God and the State, remained unfinished, although it is the torso of a giant.God and the State has been a basic anarchist and radical document for generations. It is one of the clearest statements of the anarchist philosophy of history: religion by its nature is an impoverishment, enslavement, and annihilation of humanity. It is the weapon of the state. It must be smashed, according to Bakunin, before the right of self-determination can be possible. As an introduction to anarchist thought, a manifesto of atheism, or as a summing-up of the thoughts of Bakunin, God and the State remains a mind-opening experience, even for those basically unsympathetic to its premise.

    

    This lively journey through the great thinkers will enlighten every reader, young and old.

    Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present. The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book.This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.

    Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern. We have no clear understanding of what bullshit is, why there is so much of it, or what functions it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, as Harry Frankfurt writes, "we have no theory."Frankfurt, one of the world's most influential moral philosophers, attempts to build such a theory here. With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all.Rather, bullshitters seek to convey a certain impression of themselves without being concerned about whether anything at all is true. They quietly change the rules governing their end of the conversation so that claims about truth and falsity are irrelevant. Frankfurt concludes that although bullshit can take many innocent forms, excessive indulgence in it can eventually undermine the practitioner's capacity to tell the truth in a way that lying does not. Liars at least acknowledge that it matters what is true. By virtue of this, Frankfurt writes, bullshit is a greater enemy of the truth than lies are.

    This is a book not to be missed. Read and rejoice.' KEN BLANCHARD'If ever there was a time when creativity was necessary for the survival and growth of any organization, it is now. This book, more than any other I know, provides important insights on how leaders can evoke and sustain those creative juices.' WARREN BENNIS

    No goal is more elusive. In How to Be a Stoic, philosopher Massimo Pigliucci offers Stoicism, the ancient philosophy that inspired the great emperor Marcus Aurelius, as the best way to attain it. Stoicism is a pragmatic philosophy that focuses our attention on what is possible and gives us perspective on what is unimportant. By understanding Stoicism, we can learn to answer crucial questions: Should we get married or divorced? How should we handle our money in a world nearly destroyed by a financial crisis? How can we survive great personal tragedy? Whoever we are, Stoicism has something for us–and How to Be a Stoic is the essential guide.

    Schopenhauer's perception of the importance of art, morality and self awareness in a blind struggle against a Godless, meaningless world radically transformed our understanding of the individual and remains a searing vision of the human condition.

    The work also constitutes an enduring critique of liberalism and socialism from the perspective of an extreme eccentric individualism. Stirner has latterly been portrayed variously as a precursor of Nietzsche, a forerunner of existentialism, an individualist anarchist, and as manifestly insane. This edition includes an Introduction placing Stirner in his historical context.

    From Plato to Christianity, from the Enlightenment to Nietzsche, the Western tradition has been based on arrogant and erroneous beliefs about human beings and their place in the world. Philosophies such as liberalism and Marxism think of humankind as a species whose destiny is to transcend natural limits and conquer the Earth. Even in the present day, despite Darwin's discoveries, nearly all schools of thought take as their starting point the belief that humans are radically different from other animals. John Gray argues that this humanist belief is an illusion. The aim of Straw Dogs is to explore how the world and human life look once humanism has been finally abandoned.Straw Dogs explores philosophical issues such as the nature of the self, free will, morality, progress and the value of truth. Drawing his inspiration from art, poetry, and the frontiers of science as well as philosophy itself, John Gray presents a post-humanist view of the world and of human life. Straw Dogs is an exhilarating, sometimes disturbing book that leads the reader to question their deepest beliefs.

    Since then, the ways we process written language have changed dramatically with many concerned about both their own changes and that of children. New research on the reading brain chronicles these changes in the brains of children and adults as they learn to read while immersed in a digitally dominated medium.Drawing deeply on this research, this book comprises a series of letters Wolf writes to us—her beloved readers—to describe her concerns and her hopes about what is happening to the reading brain as it unavoidably changes to adapt to digital mediums. Wolf raises difficult questions, including:Will children learn to incorporate the full range of "deep reading" processes that are at the core of the expert reading brain?Will the mix of a seemingly infinite set of distractions for children’s attention and their quick access to immediate, voluminous information alter their ability to think for themselves?With information at their fingertips, will the next generation learn to build their own storehouse of knowledge, which could impede the ability to make analogies and draw inferences from what they know?Will all these influences, in turn, change the formation in children and the use in adults of "slower" cognitive processes like critical thinking, personal reflection, imagination, and empathy that comprise deep reading and that influence both how we think and how we live our lives?Will the chain of digital influences ultimately influence the use of the critical analytical and empathic capacities necessary for a democratic society?How can we preserve deep reading processes in future iterations of the reading brain?Who are the "good readers" of every epoch?Concerns about attention span, critical reasoning, and over-reliance on technology are never just about children—Wolf herself has found that, though she is a reading expert, her ability to read deeply has been impacted as she has become, inevitably, increasingly dependent on screens.Wolf draws on neuroscience, literature, education, technology, and philosophy and blends historical, literary, and scientific facts with down-to-earth examples and warm anecdotes to illuminate complex ideas that culminate in a proposal for a biliterate reading brain. Provocative and intriguing, Reader, Come Home is a roadmap that provides a cautionary but hopeful perspective on the impact of technology on our brains and our most essential intellectual capacities—and what this could mean for our future.