It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution.How did our early ancestors transcend the quotidian demands of everyday existence to embrace an alternative reality that called into question the very meaning of their daily struggle? Robert Bellah, one of the leading sociologists of our time, identifies a range of cultural capacities, such as communal dancing, storytelling, and theorizing, whose emergence made this religious development possible. Deploying the latest findings in biology, cognitive science, and evolutionary psychology, he traces the expansion of these cultural capacities from the Paleolithic to the Axial Age (roughly, the first millennium BCE), when individuals and groups in the Old World challenged the norms and beliefs of class societies ruled by kings and aristocracies. These religious prophets and renouncers never succeeded in founding their alternative utopias, but they left a heritage of criticism that would not be quenched.Bellah's treatment of the four great civilizations of the Axial Age--in ancient Israel, Greece, China, and India--shows all existing religions, both prophetic and mystic, to be rooted in the evolutionary story he tells. Religion in Human Evolution answers the call for a critical history of religion grounded in the full range of human constraints and possibilities.

    As a student and young researcher in the 1980s, Gelernter hoped to build a program with a dial marked "focus." At maximum "focus," the program would "think" rationally, formally, reasonably. As the dial was turned down and "focus" diminished, its "mind" would start to wander, and as you dialed even lower, this artificial mind would start to free-associate, eventually ignoring the user completely as it cruised off into the mental adventures we know as sleep.While the program was a only a partial success, it laid the foundation for The Tides of Mind, a groundbreaking new exploration of the human psyche that shows us how the very purpose of the mind changes throughout the day. Indeed, as Gelernter explains, when we are at our most alert, when reasoning and creating new memories is our main mental business, the mind is a computer-like machine that keeps emotion on a short leash and attention on our surroundings. As we gradually tire, however, and descend the "mental spectrum," reasoning comes unglued. Memory ranges more freely, the mind wanders, and daydreams grow more insistent. Self-awareness fades, reflection blinks out, and at last we are completely immersed in our own minds.With far-reaching implications, Gelernter’s landmark "Spectrum of Consciousness" finally helps decode some of the most mysterious wonders of the human mind, such as the numinous light of early childhood, why dreams are so often predictive, and why sadism and masochism underpin some of our greatest artistic achievements. It’s a theory that also challenges the very notion of the mind as a machine—and not through empirical studies or "hard science" but by listening to our great poets and novelists, who have proven themselves as humanity's most trusted guides to the subjective mind and inner self.In the great introspective tradition of Wilhelm Wundt and René Descartes, David Gelernter promises to not only revolutionize our understanding of what it means to be human but also to help answer many of our most fundamental questions about the origins of creativity, thought, and consciousness.

    This reissue of a classic will reintroduce readers to Lévi-Strauss’s understanding of man and society in terms of individuals—kinship, social organization, religion, mythology, and art.

    Today there is just one. Us. Homo sapiens. How did our species succeed in the battle for dominance? Why did our foraging ancestors come together to create cities and kingdoms? How did we come to believe in gods, nations and human rights; to trust money, books and laws; and to be enslaved by bureaucracy, timetables and consumerism? And what will our world be like in the millennia to come? In Sapiens, Dr Yuval Noah Harari spans the whole of human history, from the very first humans to walk the earth to the radical – and sometimes devastating – breakthroughs of the Cognitive, Agricultural and Scientific Revolutions. Drawing on insights from biology, anthropology, paleontology and economics, he explores how the currents of history have shaped our human societies, the animals and plants around us, and even our personalities. Have we become happier as history has unfolded? Can we ever free our behaviour from the heritage of our ancestors? And what, if anything, can we do to influence the course of the centuries to come? Bold, wide-ranging and provocative, Sapiens challenges everything we thought we knew about being human: our thoughts, our actions, our power ... and our future.

    C. R. Licklider, Doug Engelbart, Bob Taylor, and Alan Kay.The digital revolution did not begin with the teenage millionaires of Silicon Valley, claims Howard Rheingold, but with such early intellectual giants as Charles Babbage, George Boole, and John von Neumann. In a highly engaging style, Rheingold tells the story of what he calls the patriarchs, pioneers, and infonauts of the computer, focusing in particular on such pioneers as J. C. R. Licklider, Doug Engelbart, Bob Taylor, and Alan Kay. Taking the reader step by step from nineteenth-century mathematics to contemporary computing, he introduces a fascinating collection of eccentrics, mavericks, geniuses, and visionaries.The book was originally published in 1985, and Rheingold's attempt to envision computing in the 1990s turns out to have been remarkably prescient. This edition contains an afterword, in which Rheingold interviews some of the pioneers discussed in the book. As an exercise in what he calls retrospective futurism, Rheingold also looks back at how he looked forward.

    "John Searle has a distinctive intellectual style. It combines razor-sharp analysis with a swaggering chip-on-the-shoulder impudence that many of his opponents might find intolerably abrasive were it not for the good humour that pervades all he writes. This is a man who likes a good philosophical brawl." --New Scientist

    Daniel Lord Smail argues that in the wake of the Decade of the Brain and the best-selling historical work of scientists like Jared Diamond, the time has come for fundamentally new ways of thinking about our past. He shows how recent work in evolution and paleohistory makes it possible to join the deep past with the recent past and abandon, once and for all, the idea of prehistory. Making an enormous literature accessible to the general reader, he lays out a bold new case for bringing neuroscience and neurobiology into the realm of history.

    Our brains, therefore, are designed not just to hunt and gather, but also to help us get ahead socially, often via deception and self-deception. But while we may be self-interested schemers, we benefit by pretending otherwise. The less we know about our own ugly motives, the better - and thus we don't like to talk or even think about the extent of our selfishness. This is "the elephant in the brain." Such an introspective taboo makes it hard for us to think clearly about our nature and the explanations for our behavior. The aim of this book, then, is to confront our hidden motives directly - to track down the darker, unexamined corners of our psyches and blast them with floodlights. Then, once everything is clearly visible, we can work to better understand ourselves: Why do we laugh? Why are artists sexy? Why do we brag about travel? Why do we prefer to speak rather than listen?Our unconscious motives drive more than just our private behavior; they also infect our venerated social institutions such as Art, School, Charity, Medicine, Politics, and Religion. In fact, these institutions are in many ways designed to accommodate our hidden motives, to serve covert agendas alongside their "official" ones. The existence of big hidden motives can upend the usual political debates, leading one to question the legitimacy of these social institutions, and of standard policies designed to favor or discourage them. You won't see yourself - or the world - the same after confronting the elephant in the brain.

    The Murderer Next Door is a riveting look into the dark underworld of the human psyche, an exploration of when and why we kill and what might push any one of us over the edge. A leader in the innovative field of evolutionary psychology, David Buss conducted an unprecedented set of studies investigating the underlying motives and circumstances of murders, from the bizarre outlier cases of serial killers to those of the friendly next-door neighbor who one day kills his wife.Reporting on findings that are often startling and counter-intuitive, he puts forth a bold new general theory of homicide, arguing that the human psyche has evolved specialized adaptations whose function is to kill. Taking readers through the surprising twists and turns of the evolutionary logic of murder, he explains exactly when each of us is most at risk, both of being murdered and of becoming a murderer. Featuring gripping storytelling about specific murder cases, The Murderer Next Door will be necessary reading for those fascinated by books on profiling, lovers of true crime and murder mysteries, and readers intrigued by the inner workings of the human mind.

    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.

    With a new foreword by his daughter Mary Katherine Bateson, this classic anthology of his major work will continue to delight and inform generations of readers. "This collection amounts to a retrospective exhibition of a working life. . . . Bateson has come to this position during a career that carried him not only into anthropology, for which he was first trained, but into psychiatry, genetics, and communication theory. . . . He . . . examines the nature of the mind, seeing it not as a nebulous something, somehow lodged somewhere in the body of each man, but as a network of interactions relating the individual with his society and his species and with the universe at large."—D. W. Harding, New York Review of Books "[Bateson's] view of the world, of science, of culture, and of man is vast and challenging. His efforts at synthesis are tantalizingly and cryptically suggestive. . . .This is a book we should all read and ponder."—Roger Keesing, American Anthropologist

    Our intellectual capacity, our introversion or extraversion, our vulnerability to mental illness, even whether we are a morning person - all of these aspects of our personality are profoundly shaped by our inherited DNA differences.In Blueprint, Robert Plomin, a pioneer in the field of behavioural genetics, draws on a lifetime's worth of research to make the case that DNA is the most important factor shaping who we are. Our families, schools and the environment around us are important, but they are not as influential as our genes. This is why, he argues, teachers and parents should accept children for who they are, rather than trying to mould them in certain directions. Even the environments we choose and the signal events that impact our lives, from divorce to addiction, are influenced by our genetic predispositions. Now, thanks to the DNA revolution, it is becoming possible to predict who we will become, at birth, from our DNA alone. As Plomin shows us, these developments have sweeping implications for how we think about parenting, education, and social mobility.A game-changing book by a leader in the field, Blueprint shows how the DNA present in the single cell with which we all begin our lives can impact our behaviour as adults.

    Sapolsky's storytelling concept is delightful but it also has a powerful intrinsic logic: he starts by looking at the factors that bear on a person's reaction in the precise moment a behavior occurs, and then hops back in time from there, in stages, ultimately ending up at the deep history of our species and its evolutionary legacy.And so the first category of explanation is the neurobiological one. A behavior occurs--whether an example of humans at our best, worst, or somewhere in between. What went on in a person's brain a second before the behavior happened? Then Sapolsky pulls out to a slightly larger field of vision, a little earlier in time: What sight, sound, or smell caused the nervous system to produce that behavior? And then, what hormones acted hours to days earlier to change how responsive that individual is to the stimuli that triggered the nervous system? By now he has increased our field of vision so that we are thinking about neurobiology and the sensory world of our environment and endocrinology in trying to explain what happened.Sapolsky keeps going: How was that behavior influenced by structural changes in the nervous system over the preceding months, by that person's adolescence, childhood, fetal life, and then back to his or her genetic makeup? Finally, he expands the view to encompass factors larger than one individual. How did culture shape that individual's group, what ecological factors millennia old formed that culture? And on and on, back to evolutionary factors millions of years old.The result is one of the most dazzling tours d'horizon of the science of human behavior ever attempted, a majestic synthesis that harvests cutting-edge research across a range of disciplines to provide a subtle and nuanced perspective on why we ultimately do the things we do...for good and for ill. Sapolsky builds on this understanding to wrestle with some of our deepest and thorniest questions relating to tribalism and xenophobia, hierarchy and competition, morality and free will, and war and peace. Wise, humane, often very funny, Behave is a towering achievement, powerfully humanizing, and downright heroic in its own right.

    They are published here for the first time, fifty years later. They comprise one of Berlin's earliest and most convincing expositions of his views on human freedom and on the history of ideas--views that later found expression in such famous works as Two Concepts of Liberty, and were at the heart of his lifelong work on the Enlightenment and its critics. Working with BBC transcripts and Berlin's annotated drafts, Henry Hardy has recreated these lectures, which consolidated the forty-three-year-old Berlin's growing reputation as a man who could speak about intellectual matters in an accessible and involving way.In his lucid examination of sometimes complex ideas, Berlin demonstrates that a balanced understanding and a resilient defense of human liberty depend on learning both from the errors of freedom's alleged defenders and from the dark insights of its avowed antagonists. This book throws light on the early development of Berlin's most influential ideas and supplements his already published writings with fuller treatments of Helv�tius, Rousseau, Fichte, Hegel, and Saint-Simon, with the ultra-conservative Maistre bringing up the rear. These thinkers gave to freedom a new dimension of power--power that, Berlin argues, has historically brought about less, not more, individual liberty.These lectures show Berlin at his liveliest and most torrentially spontaneous, testifying to his talents as a teacher of rare brilliance and impact. Listeners tuned in expectantly each week to the hour-long broadcasts and found themselves mesmerized by Berlin's astonishingly fluent extempore style. One listener, a leading historian of ideas who was then a schoolboy, was to recount that the lectures excited me so much that I sat, for every talk, on the floor beside the wireless, taking notes. This excitement is at last recreated here for all to share.

    Their struggle to survive on the open grasslands required a shift from individualism to a new form of collectivism, which forever altered the way our mind works. It changed the way we fight and our proclivity to make peace, it changed the way we lead and the way we follow, it made us innovative but not inventive, it created a new kind of social intelligence, and it led to new sources of life satisfaction.In The Social Leap, William von Hippel lays out this revolutionary hypothesis, tracing human development through three critical evolutionary inflection points to explain how events in our distant past shape our lives today. From the mundane, such as why we exaggerate, to the surprising, such as why we believe our own lies and why fame and fortune are as likely to bring misery as happiness, the implications are far reaching and extraordinary.Blending anthropology, biology, history, and psychology with evolutionary science, The Social Leap is a fresh and provocative look at our species that provides new clues about who we are, what makes us happy, and how to use this knowledge to improve our lives.