Now he turns to the most important subject of all - understanding people's drives and motivations, even when they are unconscious of them themselves.We are social animals. Our very lives depend on our relationships with people. Knowing why people do what they do is the most important tool we can possess, without which our other talents can only take us so far. Drawing from the ideas and examples of Pericles, Queen Elizabeth I, Martin Luther King Jr, and many others, Greene teaches us how to detach ourselves from our own emotions and master self-control, how to develop the empathy that leads to insight, how to look behind people's masks, and how to resist conformity to develop your singular sense of purpose. Whether at work, in relationships, or in shaping the world around you, The Laws of Human Nature offers brilliant tactics for success, self-improvement, and self-defense.

    As a result, East Asian thought is “holistic”—drawn to the perceptual field as a whole and to relations among objects and events within that field. By contrast, Westerners focus on salient objects or people, use attributes to assign them to categories, and apply rules of formal logic to understand their behavior. From feng shui to metaphysics, from comparative linguistics to economic history, a gulf separates the children of Aristotle from the descendants of Confucius. At a moment in history when the need for cross-cultural understanding and collaboration have never been more important, The Geography of Thought offers both a map to that gulf and a blueprint for a bridge that will span it.

    Why don't facts work? Why, that is, did the obviously intelligent man beside him sincerely believe in Adam and Eve, the Garden of Eden and a six-thousand-year-old Earth, in spite of the evidence against them? It was the start of a journey that would lead Storr all over the world--from Texas to Warsaw to the Outer Hebrides--meeting an extraordinary cast of modern heretics whom he tries his best to understand. He goes on a tour of Holocaust sites with David Irving and a band of neo-Nazis; experiences his own murder during past-life regression hypnosis; discusses the looming One World Government with iconic climate skeptic Lord Monckton; and investigates the tragic life and death of a woman who believed her parents were high priests in a baby-eating cult. Using a unique mix of highly personal memoir, investigative journalism, and the latest research from neuroscience and experimental psychology, Storr reveals how the stories we tell ourselves about the world invisibly shape our beliefs, and how the neurological "hero maker" inside us all can so easily lead to self-deception, toxic partisanship, and science denial.

    He reveals the astonishing new culture wars playing out in our workplaces, universities, schools and homes in the names of social justice, identity politics and intersectionality.We are living through a postmodern era in which the grand narratives of religion and political ideology have collapsed. In their place have emerged a crusading desire to right perceived wrongs and a weaponization of identity, both accelerated by the new forms of social and news media. Narrow sets of interests now dominate the agenda as society becomes more and more tribal--and, as Murray shows, the casualties are mounting.

    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.

    Its problems are inherent in the technology itself and are so dangerous -- to personal health and sanity, to the environment, and to democratic processes -- that TV ought to be eliminated forever.Weaving personal experiences through meticulous research, the author ranges widely over aspects of television that have rarely been examined and never before joined together, allowing an entirely new, frightening image to emerge. The idea that all technologies are "neutral," benign instruments that can be used well or badly, is thrown open to profound doubt. Speaking of TV reform is, in the words of the author, "as absurd as speaking of the reform of a technology such as guns."

    Some system of authority is a requirement of all communal living, and it is only the man dwelling in isolation who is not forced to respond, through defiance or submission, to the commands of others. Obedience, as a determinant of behavior is of particular relevance to our time. It has been reliably established that from 1933 to 1945 millions of innocent people were systematically slaughtered on command. Gas chambers were built, death camps were guarded, daily quotas of corpses were produced with the same efficiency as the manufacture of appliances. These inhumane policies may have originated in the mind of a single person, but they could only have been carried out on a massive scale if a very large number of people obeyed orders.Obedience is the psychological mechanism that links individual action to political purpose. It is the dispositional cement that binds men to systems of authority. Facts of recent history and observation in daily life suggest that for many people obedience may be a deeply ingrained behavior tendency, indeed, a prepotent impulse overriding training in ethics, sympathy, and moral conduct. C. P. Snow (1961) points to its importance when he writes:When you think of the long and gloomy history of man, you will find more hideous crimes have been committed in the name of obedience than have ever been committed in the name of rebellion. If you doubt that, read William Sbirer's 'Rise and Fall of the Third Reich.' The German Officer Corps were brought up in the most rigorous code of obedience . . . in the name of obedience they were party to, andassisted in, the most wicked large scale actions in the history of the world. (p. 24)The Nazi extermination of European Jews is the most extremeinstance of abhorrent immoral acts carried out by thousands ofpeople in the name of obedience. Yet in lesser degree this type ofthing is constantly recurring: ordinary citizens are ordered todestroy other people, and they do so because they consider ittheir duty to obey orders. Thus, obedience to authority, longpraised as a virtue, takes on a new aspect when it serves amalevolent cause; far from appearing as a virtue, it is transformedinto a heinous sin. Or is it?The moral question of whether one should obey when commands conflict with conscience was argued by Plato, dramatized in "Antigone," and treated to philosophic analysis in every historical epoch Conservative philosophers argue that the very fabric of society is threatened by disobedience, and even when the act prescribed by an authority is an evil one, it is better to carry out the act than to wrench at the structure of authority. Hobbes stated further that an act so executed is in no sense the responsibility of the person who carries it out but only of the authority that orders it. But humanists argue for the primacy of individual conscience in such matters, insisting that the moral judgments of the individual must override authority when the two are in conflict.The legal and philosophic aspects of obedience are of enormous import, but an empirically grounded scientist eventually comes to the point where he wishes to move from abstract discourse to the careful observation of concrete instances. In order to take a close look at the act of obeying, I set up a simple experimentat Yale University. Eventually, the experiment was to involve more than a thousand participants and would be repeated at several universities, but at the beginning, the conception was simple. A person comes to a psychological laboratory and is told to carry out a series of acts that come increasingly into conflict with conscience. The main question is how far the participant will comply with the experimenter's instructions before refusing to carry out the actions required of him.But the reader needs to know a little more detail about the experiment. Two people come to a psychology laboratory to take part in a study of memory and learning. One of them is designated as a "teacher" and the other a "learner." The experimenter explains that the study is concerned with the effects of punishment on learning. The learner is conducted into a room, seated in a chair, his arms strapped to prevent excessive movement, and an electrode attached to his wrist. He is told that he is to learn a list of word pairs; whenever he makes an error, be will receive electric shocks of increasing intensity.The real focus of the experiment is the teacher. After watching the learner being strapped into place, he is taken into the main experimental room and seated before an impressive shock generator. Its main feature is a horizontal line of thirty switches, ranging from 15 volts to 450 volts, in 15-volt increments. There are also verbal designations which range from Slight SHOCK to Danger--Severe SHOCK. The teacher is told that he is to administer the learning test to the man in the other room. When the learner responds correctly, the teacher moves on to the next item; when the other man gives an incorrectanswer, the teacher is to give him an electric shock. He is to start at the lowest shock level ( 15 volts) and to increase the level each time the man makes an error, going through 30 volts, 45 volts, and so on.The "teacher" is a genuinely naive subject who has come to the laboratory to participate in an experiment. The learner, or victim, is an actor who actually receives no shock at all. The point of the experiment is to see how far a person will proceed in a concrete and measurable situation in which he is ordered to inflict increasing pain on a protesting victim.

    How would these people feel when their prophecy remained unfulfilled? Would they admit the error of their prediction, or would they readjust their reality to make sense of the new circumstances?"We've all experienced the futility of trying to change a strong conviction, especially if the convinced person has some investment in his belief. We're familiar with the variety of ingenious defenses with which people protect their convictions, managing to keep them unscathed thru the most devastating attacks. But human resourcefulness goes beyond simply protecting a belief. Suppose an individual believes something with a whole heart; suppose further a commitment to this belief, suppose irrevocable actions have been taken because of it; finally, suppose evidence, unequivocal and undeniable evidence, that the belief is wrong: what will happen? The individual will frequently emerge, not only unshaken, but even more convinced of the truth of such beliefs than ever before. Indeed, s/he may even show a new fervor about convincing and converting others to this view. How and why does such a response to contradictory evidence come about? This is the question on which this book focuses. We hope that, by the end of the volume, we will have provided an adequate answer to the question, an answer documented by data."When Prophecy Fails is a classic text in social psychology authored by L. Festinger, H. Riecken and S. Schachter. It chronicles the experience of a UFO cult that believed the end of the world was at hand. In effect, it's a sociopsychological study of a modern group that predicted the destruction of the world & the adjustments made when the prediction failed to materialize. "The authors have done something as laudable as it is unusual for social psychologists. They espied a fleeting social movement important to a line of research they were interested in and took after it. They recruited a team of observers, joined the movement & watched it from within under great difficulties until its crisis came and went. Their report is of interest as much for the method as for the substance."--Everett C. Hughes, The American Journal of Sociology.

    Lasch’s identification of narcissism as not only an individual ailment but also a burgeoning social epidemic was groundbreaking. His diagnosis of American culture is even more relevant today, predicting the limitless expansion of the anxious and grasping narcissistic self into every part of American life.The Culture of Narcissism offers an astute and urgent analysis of what we need to know in these troubled times.

    But more than a temperament, being positive, we are told, is the key to success and prosperity. In this utterly original take on the American frame of mind, Barbara Ehrenreich traces the strange career of our sunny outlook from its origins as a marginal nineteenth-century healing technique to its enshrinement as a dominant, almost mandatory, cultural attitude. Evangelical mega-churches preach the good news that you only have to want something to get it, because God wants to "prosper" you. The medical profession prescribes positive thinking for its presumed health benefits. Academia has made room for new departments of "positive psychology" and the "science of happiness." Nowhere, though, has bright-siding taken firmer root than within the business community, where, as Ehrenreich shows, the refusal even to consider negative outcomes—like mortgage defaults—contributed directly to the current economic crisis.With the myth-busting powers for which she is acclaimed, Ehrenreich exposes the downside of America’s penchant for positive thinking: On a personal level, it leads to self-blame and a morbid preoccupation with stamping out “negative” thoughts. On a national level, it’s brought us an era of irrational optimism resulting in disaster. This is Ehrenreich at her provocative best—poking holes in conventional wisdom and faux science, and ending with a call for existential clarity and courage.

    He was also producing for the ear. In the audiobook version of Talking to Strangers, you'll hear the voices of people he interviewed--scientists, criminologists, military psychologists. Court transcripts are brought to life with re-enactments. You actually hear the contentious arrest of Sandra Bland by the side of the road in Texas. As Gladwell revisits the deceptions of Bernie Madoff, the trial of Amanda Knox, and the suicide of Sylvia Plath, you hear directly from many of the players in these real-life tragedies. There's even a theme song - Janelle Monae's "Hell You Talmbout."Something is very wrong, Gladwell argues, with the tools and strategies we use to make sense of people we don't know. And because we don't know how to talk to strangers, we are inviting conflict and misunderstanding in ways that have a profound effect on our lives and our world.

    Wright unveils the genetic strategies behind everything from our sexual preferences to our office politics--as well as their implications for our moral codes and public policies. Illustrations.

    The Red Queen answers dozens of other riddles of human nature and culture -- including why men propose marriage, the method behind our maddening notions of beauty, and the disquieting fact that a woman is more likely to conceive a child by an adulterous lover than by her husband. Brilliantly written, The Red Queen offers an extraordinary new way of interpreting the human condition and how it has evolved.

    The Collapse of Complex Societies, though written by an archaeologist, will therefore strike a chord throughout the social sciences. Any explanation of societal collapse carries lessons not just for the study of ancient societies, but for the members of all such societies in both the present and future. Dr. Tainter describes nearly two dozen cases of collapse and reviews more than 2000 years of explanations. He then develops a new and far-reaching theory that accounts for collapse among diverse kinds of societies, evaluating his model and clarifying the processes of disintegration by detailed studies of the Roman, Mayan and Chacoan collapses.

    In this eloquent, persuasive book, Neil Postman alerts us to the real and present dangers of this state of affairs, and offers compelling suggestions as to how to withstand the media onslaught. Before we hand over politics, education, religion, and journalism to the show business demands of the television age, we must recognize the ways in which the media shape our lives and the ways we can, in turn, shape them to serve out highest goals.