It might seem that there’s an obvious reason that true beliefs matter: false beliefs will hurt you. But if that’s right, then why is it (apparently) irrelevant to many people whether they believe true things or not? The Misinformation Age, written for a political era riven by “fake news,” “alternative facts,” and disputes over the validity of everything from climate change to the size of inauguration crowds, shows convincingly that what you believe depends on who you know. If social forces explain the persistence of false belief, we must understand how those forces work in order to fight misinformation effectively.

    But at what cost? In this urgent and revelatory excavation of our Information Age, leading technology thinker Adam Greenfield forces us to reconsider our relationship with the networked objects, services and spaces that define us. It is time to re-evaluate the Silicon Valley consensus determining the future.We already depend on the smartphone to navigate every aspect of our existence. We're told that innovations--from augmented-reality interfaces and virtual assistants to autonomous delivery drones and self-driving cars--will make life easier, more convenient and more productive. 3D printing promises unprecedented control over the form and distribution of matter, while the blockchain stands to revolutionize everything from the recording and exchange of value to the way we organize the mundane realities of the day to day. And, all the while, fiendishly complex algorithms are operating quietly in the background, reshaping the economy, transforming the fundamental terms of our politics and even redefining what it means to be human.Having successfully colonized everyday life, these radical technologies are now conditioning the choices available to us in the years to come. How do they work? What challenges do they present to us, as individuals and societies? Who benefits from their adoption? In answering these questions, Greenfield's timely guide clarifies the scale and nature of the crisis we now confront --and offers ways to reclaim our stake in the future.

    Where not long ago an unmarried woman was ashamed to give public evidence of sexual desire by living with someone, today she must be ashamed to give evidence of romantic desire. From sex education in grade school to coed bathrooms in college, today's young woman is being pressured relentlessly to overcome her embarrassment, her "hang-ups," and especially her romantic hopes. Meanwhile, the problems young women struggle with grow steadily more extreme: from sexual harassment, stalking, and date rape to anorexia and self-mutilation. Both men and women endlessly lament the loss of privacy and of real intimacy. What is it all about? Beholden neither to conservatives who discount as exaggeration the dangers facing young women, nor to feminists who steadfastly affix blame on the patriarchy, Wendy Shalit proposes that, in fact, we have lost our respect for an important classical virtue -- that of sexual modesty. A Return to Modesty is a deeply personal account as well as a fascinating intellectual exploration. From seventeenth-century manners guides to Antonio Canova's sculpture, Venus Italico, to Frank Loesser's 1948 tune, "Baby, It's Cold Outside," A Return to Modesty unfolds like a detective's search for a lost idea as Shalit uncovers opinions about this lost virtue's importance, from Balzac to Simone de Beauvoir, that have not been aired for decades. Then she knocks down the accompanying myths one by one. Female modesty is not about a "sexual double standard," as is often thought, but is related to male virtue and honor. Modesty is not a social construct, but a natural response. And modesty is not prudery, but a way to preserve a sense of the erotic in our lives. With humor and piercing insight, Shalit invites us to look beyond the blush and consider the new power to be found in an old ideal. She maintains that the sex education curriculum forced on those of her generation from an early age is fundamentally flawed, centered as it is on overcoming reticence -- what we today call "hang-ups." Shalit surprisingly and persuasively argues that without these misnamed hang-ups there can be no true surrender, no richness and depth to relations between the sexes. The natural inclination toward modesty is not a hang-up that we should set out to cure, but rather a wonderful instinct that, if rediscovered and given the right social support, has the power to transform society.

    In this acclaimed number one national best-seller, one of our country's most distinguished political philosophers argues that the social/political crisis of 20th-century America is really an intellectual crisis. Allan Bloom's sweeping analysis is essential to understanding America today. It has fired the imagination of a public ripe for change.

    In recent years, however, the fundamental principles of the movement have influenced other academic disciplines, from sociology and politics to ethnic studies and history.And yet, while the critical race theory movement has spawned dozens of conferences and numerous books, no concise, accessible volume outlines its basic parameters and tenets. Here, then, from two of the founders of the movement, is the first primer on one of the most influential intellectual movements in American law and politics.

    He convincingly conveys the unique appeal and gifts of each of the traditions and reveals their hold on the human heart and imagination.

    Instead we remain poised and frozen, overwhelmed by an always-on, live-streamed reality that our human bodies and minds can never truly inhabit. And our failure to do so has had wide-ranging effects on every aspect of our lives.People spent the twentieth century obsessed with the future. We created technologies that would help connect us faster, gather news, map the planet, compile knowledge, and connect with anyone, at anytime. We strove for an instantaneous network where time and space could be compressed.Well, the future's arrived. We live in a continuous now enabled by Twitter, email, and a so-called real-time technological shift. Yet this now is an elusive goal that we can never quite reach. And the dissonance between our digital selves and our analog bodies has thrown us into a new state of anxiety: present shock.Rushkoff weaves together seemingly disparate events and trends into a rich, nuanced portrait of how life in the eternal present has affected our biology, behavior, politics, and culture. He explains how the rise of zombie apocalypse fiction signals our intense desire for an ending; how the Tea Party and Occupy Wall Street form two sides of the same post-narrative coin; how corporate investing in the future has been replaced by futile efforts to game the stock market in real time; why social networks make people anxious and email can feel like an assault. He examines how the tragedy of 9/11 disconnected an entire generation from a sense of history, and delves into why conspiracy theories actually comfort us.As both individuals and communities, we have a choice. We can struggle through the onslaught of information and play an eternal game of catch-up. Or we can choose to live in the present: favor eye contact over texting; quality over speed; and human quirks over digital perfection. Rushkoff offers hope for anyone seeking to transcend the false now.Absorbing and thought-provoking, Present Shock is a wide-ranging, deeply thought meditation on what it means to be human in real-time.

    Here, for the first time and in detail, Zimbardo tells the full story of the Stanford Prison Experiment, the landmark study in which a group of college-student volunteers was randomly divided into “guards” and “inmates” and then placed in a mock prison environment. Within a week, the study was abandoned, as ordinary college students were transformed into either brutal, sadistic guards or emotionally broken prisoners. By illuminating the psychological causes behind such disturbing metamorphoses, Zimbardo enables us to better understand a variety of harrowing phenomena, from corporate malfeasance to organized genocide to how once upstanding American soldiers came to abuse and torture Iraqi detainees in Abu Ghraib. He replaces the long-held notion of the “bad apple” with that of the “bad barrel”—the idea that the social setting and the system contaminate the individual, rather than the other way around.

    Here, she explores the opposite impulse, one that has been so effectively suppressed that we lack even a term for it: the desire for collective joy, historically expressed in ecstatic revels of feasting, costuming, and dancing.Ehrenreich uncovers the origins of communal celebration in human biology and culture. Although sixteenth-century Europeans viewed mass festivities as foreign and "savage," Ehrenreich shows that they were indigenous to the West, from the ancient Greeks' worship of Dionysus to the medieval practice of Christianity as a "danced religion." Ultimately, church officials drove the festivities into the streets, the prelude to widespread reformation: Protestants criminalized carnival, Wahhabist Muslims battled ecstatic Sufism, European colonizers wiped out native dance rites. The elites' fear that such gatherings would undermine social hierarchies was justified: the festive tradition inspired French revolutionary crowds and uprisings from the Caribbean to the American plains. Yet outbreaks of group revelry persist, as Ehrenreich shows, pointing to the 1960s rock-and-roll rebellion and the more recent "carnivalization" of sports. Original, exhilarating, and deeply optimistic, "Dancing in the Streets" concludes that we are innately social beings, impelled to share our joy and therefore able to envision, even create, a more peaceable future.

    For two decades, historian Alice Dreger has led a life of extraordinary engagement, combining activist service to victims of unethical medical research with defense of scientists whose work has outraged identity politics activists. With spirit and wit, Dreger offers in Galileo’s Middle Finger an unforgettable vision of the importance of rigorous truth seeking in today’s America, where both the free press and free scholarly inquiry struggle under dire economic and political threats.This illuminating chronicle begins with Dreger’s own research into the treatment of people born intersex (once called hermaphrodites). Realization of the shocking surgical and ethical abuses conducted in the name of “normalizing” intersex children’s gender identities moved Dreger to become an internationally recognized patient rights’ activist. But even as the intersex rights movement succeeded, Dreger began to realize how some fellow progressive activists were employing lies and personal attacks to silence scientists whose data revealed uncomfortable truths about humans. In researching one such case, Dreger suddenly became the target of just these kinds of attacks.Troubled, she decided to try to understand more—to travel the country to ferret out the truth behind various controversies, to obtain a global view of the nature and costs of these battles. Galileo’s Middle Finger describes Dreger’s long and harrowing journeys between the two camps for which she felt equal empathy: social justice activists determined to win and researchers determined to put hard truths before comfort. Ultimately what emerges is a lesson about the intertwining of justice and of truth—and a lesson of the importance of responsible scholars and journalists to our fragile democracy.

    In a world in which "How do you feel," seems to be a more frequently asked question than "What do you know," Kaminer's examination of the rise of spiritualism, the mushrooming junk science, and the habitual merging of political and evangelical speech, blazes with relevance and incisive wit.Probing the amusing and ominous implications of rampant credulity in our age, Kaminer raises important questions, and provides a thoughtful and eloquent perspective on the perils of present-day irrationalism.

    Albert O. Hirschman makes a basic distinction between alternative ways of reacting to deterioration in business firms and, in general, to dissatisfaction with organizations: one, "exit," is for the member to quit the organization or for the customer to switch to the competing product, and the other, "voice," is for members or customers to agitate and exert influence for change "from within." The efficiency of the competitive mechanism, with its total reliance on exit, is questioned for certain important situations. As exit often undercuts voice while being unable to counteract decline, loyalty is seen in the function of retarding exit and of permitting voice to play its proper role. The interplay of the three concepts turns out to illuminate a wide range of economic, social, and political phenomena. As the author states in the preface, "having found my own unifying way of looking at issues as diverse as competition and the two-party system, divorce and the American character, black power and the failure of 'unhappy' top officials to resign over Vietnam, I decided to let myself go a little."

    But not everyone accepts the same religious premises or recognizes the same spiritual authorities. Are there public arguments--reasons that can be given that do not presuppose agreement on religious grounds or common religious commitments--that can guide our thoughts and actions, as well as our laws and public policies?In Ten Universal Principles: A Brief Philosophy of the Life Issues, Jesuit Father Robert Spitzer sets out, in a brief, yet highly-readable and lucid style, ten basic principles that must govern the reasonable person's thinking and acting about life issues. A highly-regarded philosopher, Father Spitzer provides an intelligent outline for thinking and talking about human life. This book is a powerful tool for persuasively articulating and effectively inculturating a prolife philosophy.

    Crafted with the same care and insight as her award-winning novels, Absence of Mind challenges postmodern atheists who crusade against religion under the banner of science. In Robinson’s view, scientific reasoning does not denote a sense of logical infallibility, as thinkers like Richard Dawkins might suggest. Instead, in its purest form, science represents a search for answers. It engages the problem of knowledge, an aspect of the mystery of consciousness, rather than providing a simple and final model of reality.By defending the importance of individual reflection, Robinson celebrates the power and variety of human consciousness in the tradition of William James. She explores the nature of subjectivity and considers the culture in which Sigmund Freud was situated and its influence on his model of self and civilization. Through keen interpretations of language, emotion, science, and poetry, Absence of Mind restores human consciousness to its central place in the religion-science debate.

    F. Skinner makes his definitive statement about humankind and society.Insisting that the problems of the world today can be solved only by dealing much more effectively with human behavior, Skinner argues that our traditional concepts of freedom and dignity must be sharply revised. They have played an important historical role in our struggle against many kinds of tyranny, he acknowledges, but they are now responsible for the futile defense of a presumed free and autonomous individual; they are perpetuating our use of punishment and blocking the development of more effective cultural practices. Basing his arguments on the massive results of the experimental analysis of behavior he pioneered, Skinner rejects traditional explanations of behavior in terms of states of mind, feelings, and other mental attributes in favor of explanations to be sought in the interaction between genetic endowment and personal history. He argues that instead of promoting freedom and dignity as personal attributes, we should direct our attention to the physical and social environments in which people live. It is the environment rather than humankind itself that must be changed if the traditional goals of the struggle for freedom and dignity are to be reached.Beyond Freedom and Dignity urges us to reexamine the ideals we have taken for granted and to consider the possibility of a radically behaviorist approach to human problems--one that has appeared to some incompatible with those ideals, but which envisions the building of a world in which humankind can attain its greatest possible achievements.