But humans are not machines. When we are ill, we experience our illness: we become scared, distressed, tired, weary. Our illnesses are not just biological conditions, but human ones. It was Arthur Kleinman, a Harvard psychiatrist and anthropologist, who saw this truth when most of his fellow doctors did not. Based on decades of clinical experience studying and treating chronic illness, The Illness Narratives makes a case for interpreting the illness experience of patients as a core feature of doctoring.Before Being Mortal, there was The Illness Narratives. It remains today a prescient and passionate case for bridging the gap between patient and practitioner.

    Barron Lerner thought he had heard it all. But in the mid-1990s, his father, an infectious diseases physician, told him a stunning story: he had physically placed his body over an end-stage patient who had stopped breathing, preventing his colleagues from performing cardiopulmonary resuscitation, even though CPR was the ethically and legally accepted thing to do. Over the next few years, the senior Dr. Lerner tried to speed the deaths of his seriously ill mother and mother-in-law to spare them further suffering.These stories angered and alarmed the younger Dr. Lerner—an internist, historian of medicine and bioethicist—who had rejected physician-based paternalism in favor of informed consent and patient autonomy. The Good Doctor is a fascinating and moving account of how Dr. Lerner came to terms with two very different images of his father: a revered clinician, teacher and researcher who always put his patients first, but also a physician willing to “play God,” opposing the very revolution in patients' rights that his son was studying and teaching to his own medical students.But the elder Dr. Lerner’s journals, which he had kept for decades, showed his son how his outdated paternalism had grown out of a fierce devotion to patient-centered medicine that was rapidly disappearing in a world of managed care, spiraling costs and health care reform. And they raised questions: Are paternalistic doctors just relics or should their expertise be used to overrule patients and families that make ill-advised choices? Does the growing use of personalized medicine—in which specific interventions may be best for specific patients—change the calculus between autonomy and paternalism? And how can we best use technologies that were invented to save lives but now too often prolong death? In an era of high-technology medicine, spiraling costs and healthcare reform, these questions could not be more relevant. As his father slowly died of Parkinson’s disease, Dr. Lerner faced these questions both personally and professionally. He found himself being pulled into his dad’s medical care, even though he had criticized his father for making medical decisions for his relatives. Did playing God—at least in some situations—actually make sense? Did doctors sometimes “know best?” A timely and compelling story of one family’s engagement with medicine over the last half century, The Good Doctor is an important book for those who treat illness—and those who struggle to overcome it.

    In the majority of cases individuals diagnosed as "brain dead" are the source of the organs without which transplants could not take place. In this compelling and provocative examination, Margaret Lock traces the discourse over the past thirty years that contributed to the locating of a new criterion of death in the brain, and its routinization in clinical practice in North America. She compares this situation with that in Japan where, despite the availability of the necessary technology and expertise, brain death was legally recognized only in 1997, and then under limited and contested circumstances. Twice Dead explores the cultural, historical, political, and clinical reasons for the ready acceptance of the new criterion of death in North America and its rejection, until recently, in Japan, with the result that organ transplantation has been severely restricted in that country. This incisive and timely discussion demonstrates that death is not self-evident, that the space between life and death is historically and culturally constructed, fluid, multiple, and open to dispute. In addition to an analysis of that professional literature on and popular representations of the subject, Lock draws on extensive interviews conducted over ten years with physicians working in intensive care units, transplant surgeons, organ recipients, donor families, members of the general public in both Japan and North America, and political activists in Japan opposed to the recognition of brain death. By showing that death can never be understood merely as a biological event, and that cultural, medical, legal, and political dimensions are inevitably implicated in the invention of brain death, Twice Dead confronts one of the most troubling questions of our era.

    Noble, who argues that the flourishing of both religion and technology today is nothing new but rather the continuation of a 1,000-year-old Western tradition.The Religion of Technology demonstrates that modern man's enchantment with things technological was inspired by and grounded in religious expectations and the quest for transcendence and salvation. The two early impulses behind the urge to advance in science, he claims, are the conviction that apocalypse is imminent, and the belief that increasing human knowledge helps recover what was lost in Eden. Noble traces the history of these ideas by examining the imaginings of monks, explorers, magi, scientists, Freemasons, and engineers, from Sir Isaac Newton to Joseph Priestley to Wernher von Braun.Noble suggests that the relationship between religion and technology has perhaps outlived its usefulness. Whereas it once aimed to promote human well-being, it has ultimately become a threat to our survival. Thus, with The Religion of Technology, Noble aims to redirect our efforts toward more worldly and humane ends.

    Authors Barbara Ehrenreich and Deirdre English have never lost faith in science itself, but insist that we hold those who interpret it to higher standards. Women are entering the medical and scientific professions in greater numbers but as recent research shows, experts continue to use pseudoscience to tell women how to live. This edition of For Her Own Good provides today's readers with an indispensable dose of informed skepticism.

    The Tuskegee Study had nothing to do with treatment. Its purpose was to trace the spontaneous evolution of the disease in order to learn how syphilis affected black subjects.The men were not told they had syphilis; they were not warned about what the disease might do to them; and, with the exception of a smattering of medication during the first few months, they were not given health care. Instead of the powerful drugs they required, they were given aspirin for their aches and pains. Health officials systematically deceived the men into believing they were patients in a government study of “bad blood”, a catch-all phrase black sharecroppers used to describe a host of illnesses. At the end of this 40 year deathwatch, more than 100 men had died from syphilis or related complications.“Bad Blood” provides compelling answers to the question of how such a tragedy could have been allowed to occur. Tracing the evolution of medical ethics and the nature of decision making in bureaucracies, Jones attempted to show that the Tuskegee Study was not, in fact, an aberration, but a logical outgrowth of race relations and medical practice in the United States.Now, in this revised edition of “Bad Blood”, Jones traces the tragic consequences of the Tuskegee Study over the last decade. A new introduction explains why the Tuskegee Study has become a symbol of black oppression and a metaphor for medical neglect, inspiring a prize-winning play, a Nova special, and a motion picture. A new concluding chapter shows how the black community's wide-spread anger and distrust caused by the Tuskegee Study has hampered efforts by health officials to combat AIDS in the black community. “Bad Blood” was nominated for the Pulitzer Prize and was one of the “N.Y. Times” 12 best books of the year.

    As conscientious objectors during World War II, these men were eager to help in the war effort but restricted from combat by their pacifist beliefs. So, instead, they volunteered to become guinea pigs in one of the most unusual experiments in medical history -- one that required a year of systematic starvation. Dr. Ancel Keys was already famous for inventing the K ration when the War Department asked for his help with feeding the starving citizens of Europe and the Far East at the war's end. Fascists and Communists, it was feared, could gain a foothold in war-ravaged areas. "Starved people," Keys liked to say, "can't be taught Democracy." The government needed to know the best way to rehabilitate those people who had been severely underfed during the long war. To study rehabilitation, Keys first needed to create a pool of starving test subjects. Gathered in a cutting-edge lab underneath the football stadium at the University of Minnesota, Dr. Keys' test subjects forsook most food and were monitored constantly so that Dr. Keys and his scientists could study the effects of starvation on otherwise healthy people. While the weight loss of the men followed a neat mathematical curve, the psychological deterioration was less predictable. Some men drank quarts and quarts of water to fill their empty stomachs. One man chewed as many as forty packs of gum a day. One man mutilated himself to escape the experiment. Ultimately only four of the men were expelled from the experiment for cheating -- a testament to the volunteers' determination and toughness. To prevent atrocities of the kind committed by the Nazi doctors, international law now prevents this kind of experimentation on healthy people. But in this remarkable book, Todd Tucker captures a lost sliver of American history -- a time when cold scientific principles collided with living, breathing human beings. Tucker depicts the agony and endurance of a group of extraordinary men whose lives were altered not only for the year they participated in the experiment, but forever.

    The Nazis hated Sigmund Freud with a particular vehemence: they detested his "soul-destroying glorification of the instinctual life." Here Mark Edmundson traces Hitler and Freud's oddly converging lives, then zeroes in on Freud's last two years, during which, with the help of Marie Bonaparte, he was at last rescued from Vienna and brought safely to London. There he was honored as he never had been during his long, controversial life. At the same time he endured the last of more than thirty operations for cancer of the jaw. Confronting certain death, Freud, in typical fashion, did not let fame make him complacent, but instead wrote his most provocative book, Moses and Monotheism, in which he questioned the legacy of the greatest Jewish leader. Focusing on Freud's last two years, Edmundson is able to probe Freud's ideas about death, and also about the human proclivity to embrace fascism in politics and fundamentalism in religion. Edmundson suggests new and important ways to view Freud's legacy, at a time when these forces are once again shaping world events.

    Thus began one of the most devastating military tactics of the twentieth century: aerial bombing. With this point of entry, Sven Lindqvist, the author of the highly acclaimed "Exterminate All the Brutes, " presents a cleverly constructed and innovative history. Now available in paperback, A History of Bombing tells the fascinating stories behind the development of air power, bombs, and the laws of war and international justice, demonstrating how the practices of the two world wars were born from colonial warfare.

    Sachs is renowned for his work around the globe advising economies in crisis. Now a classic of its genre, The End of Poverty distills more than thirty years of experience to offer a uniquely informed vision of the steps that can transform impoverished countries into prosperous ones. Marrying vivid storytelling with rigorous analysis, Sachs lays out a clear conceptual map of the world economy. Explaining his own work in Bolivia, Russia, India, China, and Africa, he offers an integrated set of solutions to the interwoven economic, political, environmental, and social problems that challenge the world's poorest countries.   Ten years after its initial publication, The End of Poverty remains an indispensible and influential work. In this 10th anniversary edition, Sachs presents an extensive new foreword assessing the progress of the past decade, the work that remains to be done, and how each of us can help. He also looks ahead across the next fifteen years to 2030, the United Nations' target date for ending extreme poverty, offering new insights and recommendations.

    The same twenty-year avoidable disparity exists in the Calton and Lenzie neighborhoods of Glasgow, and in other cities around the world.In Sierra Leone, one in 21 fifteen-year-old women will die in her fertile years of a maternal-related cause; in Italy, the figure is one in 17,100; but in the United States, which spends more on healthcare than any other country in the world, it is one in 1,800. Why?Dramatic differences in health are not a simple matter of rich and poor; poverty alone doesn't drive ill health, but inequality does. Indeed, suicide, heart disease, lung disease, obesity, and diabetes, for example, are all linked to social disadvantage. In every country, people at relative social disadvantage suffer health disadvantage and shorter lives. Within countries, the higher the social status of individuals, the better their health. These health inequalities defy the usual explanations. Conventional approaches to improving health have emphasized access to technical solutions and changes in the behavior of individuals, but these methods only go so far. What really makes a difference is creating the conditions for people to have control over their lives, to have the power to live as they want. Empowerment is the key to reducing health inequality and thereby improving the health of everyone. Marmot emphasizes that the rate of illness of a society as a whole determines how well it functions; the greater the health inequity, the greater the dysfunction.Marmot underscores that we have the tools and resources materially to improve levels of health for individuals and societies around the world, and that to not do so would be a form of injustice. Citing powerful examples and startling statistics ("young men in the U.S. have less chance of surviving to sixty than young men in forty-nine other countries"), The Health Gap presents compelling evidence for a radical change in the way we think about health and indeed society, and inspires us to address the societal imbalances in power, money, and resources that work against health equity.

    In Machines as the Measure of Men, Michael Adas explores the ways in which European perceptions of their scientific and technological superiority shaped their interactions with people overseas. Adopting a broad, comparative perspective, he analyzes European responses to the cultures of sub-Saharan Africa, India, and China, cultures that they judged to represent lower levels of material mastery and social organization.

    They explore how and why U.S. troops turned to music as a way of connecting to each other and the World back home and of coping with the complexities of the war they had been sent to fight. They also demonstrate that music was important for every group of Vietnam veterans — black and white, Latino and Native American, men and women, officers and “grunts” — whose personal reflections drive the book’s narrative. Many of the voices are those of ordinary soldiers, airmen, seamen, and marines. But there are also “solo” pieces by veterans whose writings have shaped our understanding of the war — Karl Marlantes, Alfredo Vea, Yusef Komunyakaa, Bill Ehrhart, Arthur Flowers — as well as songwriters and performers whose music influenced soldiers’ lives, including Eric Burdon, James Brown, Bruce Springsteen, Country Joe McDonald, and John Fogerty. Together their testimony taps into memories — individual and cultural — that capture a central if often overlooked component of the American war in Vietnam.

    Bill Gates, Bono, and Laura Bush are only a few of the personalities who have lent their names--and opened their pocketbooks--in hopes of curing the disease. Still, in a time when every emergent disease inspires waves of panic, why aren't we doing more to eradicate one of our oldest foes? And how does a parasitic disease that we've known how to prevent for more than a century still infect 500 million people every year, killing nearly 1 million of them? In "The Fever," the journalist Sonia Shah sets out to answer these questions, delivering a timely, inquisitive chronicle of the illness and its influence on human lives. Through the centuries, she finds, we've invested our hopes in a panoply of drugs and technologies, and invariably those hopes have been dashed. From the settling of the New World to the construction of the Panama Canal, through wars and the advances of the Industrial Revolution, Shah tracks malaria's jagged ascent and the tragedies in its wake, revealing a parasite every bit as persistent as the insects that carry it. With distinguished prose and original reporting from Panama, Malawi, Cameroon, India, and elsewhere, "The Fever" captures the curiously fascinating, devastating history of this long-standing thorn in the side of humanity.

    Peter Singer’s thoughts on the ethics of consumption are amplified against the backdrop of Fifth Avenue’s posh boutiques. Michael Hardt ponders the nature of revolution while surrounded by symbols of wealth and leisure. Judith Butler and a friend stroll through San Francisco’s Mission District questioning our culture’s fixation on individualism. And while driving through Manhattan, Cornel West — perhaps America’s best-known public intellectual — compares philosophy to jazz and blues, reminding us how intense and invigorating the life of the mind can be.Offering exclusive moments with great thinkers in fields ranging from moral philosophy to cultural theory, Examined Life reveals philosophy’s power to transform the way we see the world around us and imagine our place within it.