Built from aphorisms and reflections, he shifts in register from personal experience to the most general theoretical problems.

    In spite of seeming completeness, he suffered from inner chaos and restlessness which resulted in constant panic attacks. And suddenly everything stopped and he was helpless. He recognizes his incurable illness and decides to end his life but fortunately he fails before the attempt. But, his destiny unfolds a rare experience and he sees things which he thought did not exist. He leaves everything that he possessed behind and sets off on a random journey. Jako travels and experiences things which were beyond his imagination. He meets people who deceive and delude him, though he travelled to find answers, Jako returns home with treachery and delusion. On his way back, Jako reaches a small town with an isolated beach. He stays there meets a mysterious traveler; at first, Jako was confused to consider this man as a guardian angel or a mentalist. But as time passes they get along and this mysterious man solves all the riddles that surround Jako. They both sit at the beach and discuss life, Destiny, Freewill, Dreams, Dejavu's, Reality, Hypocrisy, Philosophy, Pleasure, God, Beauty, Love, Infatuation, Psychology, Wisdom, Intellect, Happiness, Boredom. Jako throws strange questions at this man and he answers them with wise stories. Jako answers all his questions by himself. Jako finishes his remarkable journey and returns home rehabilitated. P.S. : Kindly write a few words/lines review about this book. It will inspire others to read it.

    Where we don't, we read, we ask, we learn and then, we solve! What happens when there are no answers though? When nobody in the world knows! When we see the need to invent Gods even if we can't discover Him. Through a string of poems, the author narrates such an experience with his non-verbal and autistic daughter, Enya. What started as a week of babysitting for him soon became a seeking to change her into 'normal'. But, that seeking ended up transforming the seeker!The narrative in the form of poetry touches upon the revelation that comes out of desperation of not finding an answer at all and therefore, the thoughts getting tired of themselves and the mind taking a back seat. In that silence, the author says, things become clear and all aspects of life show their inter-relation! The intellect gives way to the intelligence, the body and mind as 'me' gives way to the world as 'me'! The mind map once seen, one starts to see the true nature of the 'me' and that perspective and clarity make everything clear and possible in life...

    Yet it was Durkheim's reflections on morality and society that spoke most deeply of his vital concerns. In his informative introduction to this work, Robert N. Bellah describes Durkheim as moralist, philosopher, theologian, and prophet, as well as sociologist, and the selections in this volume are representative of these aspects of Durkheim's many-faceted scholarship. The first two selections of the volume set the context for the development of Durkheim's sociology of morality. Section I, "The French Tradition of Social Thought," gives Durkheim's picture of how his sociology is to be situated relative to the general French tradition. Section II, "Sociology and Social Action," shows Durkheim grappling with moral and political issues in his society and indicates the immediate social context of his thinking. The remaining selections indicate some of the major substantive areas of Durkheim's sociology of morality. Section III, taken from The Division of Labor in Society, demonstrates his basically evolutionary approach to the development of moral norms in society. Section IV, "The Learning of Morality," gives examples of Durkheim's work on socialization. Section V, "Social Creativity," deals with the important question of how new moral norms arise in society.

    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.

    Organized to illustrate the major themes of Elliot Aronson's The Social Animal, this collection of classic and contemporary readings explores the most important ideas, issues, and debates in social psychology today.

    In Right From Wrong, McDowell offers hope and provides families and the church with a sound, thorough, biblical and workable method to clearly understand and defend the truth.

    He talks of the creation of the work of art, the importance of the community, the problem of communication, and the critical theories governing the artist and his audience.

    They are not just surrogates for theory, she says; they are not here just to think with. Neither are they just an alibi for other themes; dogs are fleshly material-semiotic presences in the body of technoscience. They are here to live with. Partners in the crime of human evolution, they are in the garden from the get-go, wily as Coyote. This pamphlet is Haraway's answer to her own Cyborg Manifesto, where the slogan for living on the edge of global war has to be not just "cyborgs for earthly survival" but also, in a more doggish idiom, "shut up and train."

    J. C. Smart and Bernard Williams. In the first part of the book Professor Smart advocates a modern and sophisticated version of classical utilitarianism; he tries to formulate a consistent and persuasive elaboration of the doctrine that the rightness and wrongness of actions is determined solely by their consequences, and in particular their consequences for the sum total of human happiness. In Part II Bernard Williams offers a sustained and vigorous critique of utilitarian assumptions, arguments and ideals. He finds inadequate the theory of action implied by utilitarianism, and he argues that utilitarianism fails to engage at a serious level with the real problems of moral and political philosophy, and fails to make sense of notions such as integrity, or even human happiness itself. This book should be of interest to welfare economists, political scientists and decision-theorists.

    Our contemporary culture as been pornified, and it shapes our assumptions about identity, sexuality, the value of women and the nature of relationships. Countless Christian men struggle with the addictive power of porn. But common spiritual approaches of more prayer and accountability groups are often of limited help. In this book neuroscientist and researcher William Struthers explains how pornography affects the male brain and what we can do about it. Because we are embodied beings, viewing pornography changes how the brain works, how we form memories and make attachments. By better understanding the biological realities of our sexual development, we can cultivate healthier sexual perspectives and interpersonal relationships. Struthers exposes false assumptions and casts a vision for a redeemed masculinity, showing how our sexual longings can actually propel us toward sanctification and holiness in our bodies. With insights for both married and single men alike, this book offers hope for freedom from pornography.

    The book begins with an excerpt from Maxwell Bennett and Peter Hacker's Philosophical Foundations of Neuroscience (Blackwell, 2003), which questions the conceptual commitments of cognitive neuroscientists. Their position is then criticized by Daniel Dennett and John Searle, two philosophers who have written extensively on the subject, and Bennett and Hacker in turn respond.Their impassioned debate encompasses a wide range of central themes: the nature of consciousness, the bearer and location of psychological attributes, the intelligibility of so-called brain maps and representations, the notion of qualia, the coherence of the notion of an intentional stance, and the relationships between mind, brain, and body. Clearly argued and thoroughly engaging, the authors present fundamentally different conceptions of philosophical method, cognitive-neuroscientific explanation, and human nature, and their exchange will appeal to anyone interested in the relation of mind to brain, of psychology to neuroscience, of causal to rational explanation, and of consciousness to self-consciousness.In his conclusion Daniel Robinson (member of the philosophy faculty at Oxford University and Distinguished Professor Emeritus at Georgetown University) explains why this confrontation is so crucial to the understanding of neuroscientific research. The project of cognitive neuroscience, he asserts, depends on the incorporation of human nature into the framework of science itself. In Robinson's estimation, Dennett and Searle fail to support this undertaking; Bennett and Hacker suggest that the project itself might be based on a conceptual mistake. Exciting and challenging, Neuroscience and Philosophy is an exceptional introduction to the philosophical problems raised by cognitive neuroscience.

    The bestselling author of The New Fascists speaks out against religious and secular fundamentalism as he explores the New Atheists: those who attack religion to advance their causes.

    He argues that humans have evolved a universal moral instinct, unconsciously propelling us to deliver judgments of right and wrong independent of gender, education, and religion. Experience tunes up our moral actions, guiding what we do as opposed to how we deliver our moral verdicts.For hundreds of years, scholars have argued that moral judgments arise from rational and voluntary deliberations about what ought to be. The common belief today is that we reach moral decisions by consciously reasoning from principled explanations of what society determines is right or wrong. This perspective has generated the further belief that our moral psychology is founded entirely on experience and education, developing slowly and subject to considerable variation across cultures. In his groundbreaking book, Hauser shows that this dominant view is illusory.Combining his own cutting-edge research with findings in cognitive psychology, linguistics, neuroscience, evolutionary biology, economics, and anthropology, he examines the implications of his theory for issues of bioethics, religion, law, and our everyday lives.