We pride ourselves on our ability to multitask--read work email, reply to a text, check Facebook, watch a video clip. Talk on the phone, send a text, drive a car. Enjoy family dinner with a glowing smartphone next to our plates. We can do it all, 24/7! Never mind the errors in the email, the near-miss on the road, and the unheard conversation at the table. In The Distracted Mind, Adam Gazzaley and Larry Rosen--a neuroscientist and a psychologist--explain why our brains aren't built for multitasking, and suggest better ways to live in a high-tech world without giving up our modern technology.The authors explain that our brains are limited in their ability to pay attention. We don't really multitask but rather switch rapidly between tasks. Distractions and interruptions, often technology-related--referred to by the authors as "interference"--collide with our goal-setting abilities. We want to finish this paper/spreadsheet/sentence, but our phone signals an incoming message and we drop everything. Even without an alert, we decide that we "must" check in on social media immediately.Gazzaley and Rosen offer practical strategies, backed by science, to fight distraction. We can change our brains with meditation, video games, and physical exercise; we can change our behavior by planning our accessibility and recognizing our anxiety about being out of touch even briefly. They don't suggest that we give up our devices, but that we use them in a more balanced way.

    She describes the "neurobiological platform of bonding" that, modified by evolutionary pressures and cultural values, has led to human styles of moral behavior. The result is a provocative genealogy of morals that asks us to reevaluate the priority given to religion, absolute rules, and pure reason in accounting for the basis of morality. Moral values, Churchland argues, are rooted in family values displayed by all mammals--the caring for offspring. The evolved structure, processes, and chemistry of the brain incline humans to strive not only for self-preservation but for the well-being of allied selves--first offspring, then mates, kin, and so on, in wider and wider "caring" circles. Separation and exclusion cause pain, and the company of loved ones causes pleasure; responding to feelings of social pain and pleasure, brains adjust their circuitry to local customs. In this way, caring is apportioned, conscience molded, and moral intuitions instilled. A key part of the story is oxytocin, an ancient body-and-brain molecule that, by decreasing the stress response, allows humans to develop the trust in one another necessary for the development of close-knit ties, social institutions, and morality. A major new account of what really makes us moral, Braintrust challenges us to reconsider the origins of some of our most cherished values.

    This sense of our self may seem incredibly real but a wealth of recent scientific evidence reveals that it is not what it seems--it is all an illusion. In The Self Illusion, Bruce Hood reveals how the self emerges during childhood and how the architecture of the developing brain enables us to become social animals dependent on each other. Humans spend proportionally the greatest amount of time in childhood compared to any other animal. It's not only to learn from others, Hood notes, but also to learn to become like others. We learn to become our self. Even as adults we are continually developing and elaborating this story, learning to become different selves in different situations--the work self, the home self, the parent self. Moreover, Hood shows that this already fluid process--the construction of self--has dramatically changed in recent years. Social networking activities--such as blogging, Facebook, LinkedIn, and Twitter--are fast becoming socialization on steroids. The speed and ease at which we can form alliances and relationships are outstripping the same selection processes that shaped our self prior to the internet era. Things will never be the same again in the online social world. Hood offers our first glimpse into this unchartered territory. Who we are is, in short, a story of our self--a narrative that our brain creates. Like the science fiction movie, we are living in a matrix that is our mind. But Hood concludes that though the self is an illusion, it is an illusion we must continue to embrace to live happily in human society.

    Why does music evoke such powerful moods? The answers are at last be- coming clear, thanks to revolutionary neuroscience and the emerging field of evolutionary psychology. Both a cutting-edge study and a tribute to the beauty of music itself, This Is Your Brain on Music unravels a host of mysteries that affect everything from pop culture to our understanding of human nature, including: • Are our musical preferences shaped in utero? • Is there a cutoff point for acquiring new tastes in music? • What do PET scans and MRIs reveal about the brain’s response to music? • Is musical pleasure different from other kinds of pleasure?This Is Your Brain on Music explores cultures in which singing is considered an essential human function, patients who have a rare disorder that prevents them from making sense of music, and scientists studying why two people may not have the same definition of pitch. At every turn, this provocative work unlocks deep secrets about how nature and nurture forge a uniquely human obsession.

    Given our propensity to believe fake news, draw incorrect conclusions, and make decisions based on emotion rather than reason, it might even be said that critical thinking is vital to the survival of a democratic society. But what, exactly, is critical thinking? In this volume in the MIT Press Essential Knowledge series, Jonathan Haber explains how the concept of critical thinking emerged, how it has been defined, and how critical thinking skills can be taught and assessed.Haber describes the term's origins in such disciplines as philosophy, psychology, and science. He examines the components of critical thinking, including structured thinking, language skills, background knowledge, and information literacy, along with such necessary intellectual traits as intellectual humility, empathy, and open-mindedness. He discusses how research has defined critical thinking, how elements of critical thinking have been taught for centuries, and how educators can teach critical thinking skills now.Haber argues that the most important critical thinking issue today is that not enough people are doing enough of it. Fortunately, critical thinking can be taught, practiced, and evaluated. This book offers a guide for teachers, students, and aspiring critical thinkers everywhere, including advice for educational leaders and policy makers on how to make the teaching and learning of critical thinking an educational priority and practical reality.

    In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that: Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way. Abstract concepts are mostly metaphorical. Much of the subject matter of philosophy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along. Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences. Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosophy all do not exist. Then what does? Lakoff and Johnson show that a philosophy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosophy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosophy: how we conceive rationality, and how we conceive language.

    Now he looks at the complex and surprising ways the weak can defeat the strong, the small can match up against the giant, and how our goals (often culturally determined) can make a huge difference in our ultimate sense of success. Drawing upon examples from the world of business, sports, culture, cutting-edge psychology, and an array of unforgettable characters around the world, David and Goliath is in many ways the most practical and provocative book Malcolm Gladwell has ever written.

    Larissa MacFarquhar digs deep into the psychological roots and existential dilemmas motivating those rare individuals practicing lives of extreme ethical commitment. The donor who offers up her kidney to a complete stranger; the activist who abandons possessions to devote himself to the cause; the foster parent who adopts dozens of children: such do-gooders inspire us but also force us to question deep-seated notions about what it means to be human. How could these do-gooders value strangers as much as their own loved ones? What does it really take to live a life of extreme virtue? Might it mean making choices as heartbreaking as the one in the old philosophy problem: abandoning a single family member to drown so that two strangers might live? Strangers Drowning combines real-life stories of unimaginable selflessness along with deep meditations on the shocking implications of these ethical acts.

    Brilliantly synthesizing human insights with Christian dogma, Kierkegaard presented The Concept of Anxiety as a landmark "psychological deliberation," suggesting that our only hope in overcoming anxiety was not through "powder and pills" but by embracing it with open arms. While Kierkegaard's Danish prose is surprisingly rich, previous translations--the most recent in 1980--have marginalized the work with alternately florid or slavishly wooden language. With a vibrancy never seen before in English, Alastair Hannay, the world's foremost Kierkegaard scholar, re-creates its natural rhythm, eager that this overlooked classic will not only become as celebrated as Fear and Trembling, The Sickness unto Death, and Either/Or but also be revivified as the seminal work of existentialism and moral psychology that it is.

    In this new book Richard Holloway takes us on a personal, scientific and philosophical journey to explore what he believes the answers to the biggest of questions are. He examines what we know about the universe into which - without any choice in the matter - we are propelled at birth and from which we are expelled at death, the stories we have told about where we come from, and the stories we tell to get through this muddling experience of life.Thought-provoking, revelatory, compassionate and playful, Stories We Tell Ourselves is a personal reckoning with life's mysteries by one of the most important and beloved thinkers of our time.

    But most residents of Denmark and Sweden, he found, don't worship any god at all, don't pray, and don't give much credence to religious dogma of any kind. Instead of being bastions of sin and corruption, however, as the Christian Right has suggested a godless society would be, these countries are filled with residents who score at the very top of the "happiness index" and enjoy their healthy societies, which boast some of the lowest rates of violent crime in the world (along with some of the lowest levels of corruption), excellent educational systems, strong economies, well-supported arts, free health care, egalitarian social policies, outstanding bike paths, and great beer.Zuckerman formally interviewed nearly 150 Danes and Swedes of all ages and educational backgrounds over the course of fourteen months. He was particularly interested in the worldviews of people who live their lives without religious orientation. How do they think about and cope with death? Are they worried about an afterlife? What he found is that nearly all of his interviewees live their lives without much fear of the Grim Reaper or worries about the hereafter. This led him to wonder how and why it is that certain societies are non-religious in a world that seems to be marked by increasing religiosity. Drawing on prominent sociological theories and his own extensive research, Zuckerman ventures some interesting answers.This fascinating approach directly counters the claims of outspoken, conservative American Christians who argue that a society without God would be hell on earth. It is crucial, Zuckerman believes, for Americans to know that "society without God is not only possible, but it can be quite civil and pleasant."

    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.

     It's in our nature to want to succeed. It's also human nature to want to do right. But we've lost how to balance the two. How do we get it back? Practical Wisdom can help. "Practical wisdom" is the essential human quality that combines the fruits of our individual experiences with our empathy and intellect-an aim that Aristotle identified millennia ago. It's learning "the right way to do the right thing in a particular circumstance, with a particular person, at a particular time." But we have forgotten how to do this. In Practical Wisdom, Barry Schwartz and Kenneth Sharpe illuminate how to get back in touch with our wisdom: how to identify it, cultivate it, and enact it, and how to make ourselves healthier, wealthier, and wiser.

    Nobel Prize winner Kandel intertwines cogntive psychology, neuroscience, and molecular biology with his own quest to understand memory.

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.