“Exposes the vast gap between the actual science underlying AI and the dramatic claims being made for it.”
—John Horgan

“If you want to know about AI, read this book…It shows how a supposedly futuristic reverence for Artificial Intelligence retards progress when it denigrates our most irreplaceable resource for any future progress: our own human intelligence.”
—Peter Thiel

Ever since Alan Turing, AI enthusiasts have equated artificial intelligence with human intelligence. A computer scientist working at the forefront of natural language processing, Erik Larson takes us on a tour of the landscape of AI to reveal why this is a profound mistake.

AI works on inductive reasoning, crunching data sets to predict outcomes. But humans don’t correlate data sets. We make conjectures, informed by context and experience. And we haven’t a clue how to program that kind of intuitive reasoning, which lies at the heart of common sense. Futurists insist AI will soon eclipse the capacities of the most gifted mind, but Larson shows how far we are from superintelligence—and what it would take to get there.

“Larson worries that we’re making two mistakes at once, defining human intelligence down while overestimating what AI is likely to achieve…Another concern is learned passivity: our tendency to assume that AI will solve problems and our failure, as a result, to cultivate human ingenuity.”
—David A. Shaywitz, Wall Street Journal

“A convincing case that artificial general intelligence—machine-based intelligence that matches our own—is beyond the capacity of algorithmic machine learning because there is a mismatch between how humans and machines know what they know.”
—Sue Halpern, New York Review of Books

Individual freedom looms large in political and ethical thought. Nevertheless, the theoretical foundations underlying modern liberalism continue to be contested by proponents and opponents alike. The Myth of Liberalism offers a unique contribution to this debate by following through on the often-underdeveloped suggestion that liberal principles are untenable because they are self-contradictory. By analyzing and ultimately refuting each of the proposed underpinnings of liberalism - liberty, equality, rights, privacy, autonomy, or dignity - Safranek concludes that contemporary liberalism is a myth: it is not a coherent political philosophy as much as a collection of causes masked by emotively potent political rhetoric.

A powerful argument that our current path toward progress, based on continual economic expansion and inefficient use of resources, runs contrary to three foundational scientific laws.
 
In this compelling, cogently argued, and acclaimed book, Tom Wessels demonstrates how our current path toward progress, based on continual economic expansion and inefficient use of resources, runs contrary to three foundational scientific laws that govern all complex natural systems. It is a myth, he contends, that progress depends on a growing economy. Wessels explains his theory with his three laws of sustainability: the law of limits to growth; the second law of thermodynamics, which exposes the dangers of increased energy consumption; and the law of self-organization, which results in the marvelous diversity of such highly evolved systems as the human body and complex ecosystems. Wessels argues that these laws, scientifically proven to sustain life in its myriad forms, have been cast aside since the eighteenth century, first by Western economists, political pragmatists, and governments attracted by the idea of unlimited growth, and more recently by a global economy dominated by large corporations, in which consolidation and oversimplification have created large-scale inefficiencies in both material and energy usage.
 
Wessels makes scientific theory readily accessible by offering examples of how the laws of sustainability function in the complex systems we can observe in the natural world around us. Demonstrating that all environmental problems have their source in a disregard for the laws of sustainability, he concludes with an impassioned argument for cultural change. This new edition has a new preface wherein the author regards The Myth of Progress as his most important work. It has been in constant demand since it was first published in 2006.
 

The story of a failed poet struggling with vision loss, personal crises, and what it means to be an arms dealer in a quasi-dystopian Mexico City.
 
This debut novel is set in a vaguely dystopian, yet also realistic, Mexico City—endless traffic jams, relentless clouds of pollution, economic hardships, and the ever-present threat of drug cartels. The unnamed narrator of the novel, at times referred to as Arthur—in part because of the growing similarity of his life with Arthur Rimbaud’s—struggles with the dissonance of leading an artistic life while providing for his family. A failed, penniless poet with a child on the way, he is forced to take a job in his family’s weapons dealing enterprise, which he soon discovers is connected to the corrupt Mexican armed forces and drug cartels, who are responsible for the increasing death toll in the country. All the while, the narrator struggles with a growing condition in his right eye, a pterygium, that is slowly taking over his vision, blurring the events of his life, including his wife’s complicated pregnancy, extortions by the drug cartels, and his own relationship to his writing. As the narrator gradually finds his life spiraling out of control, the novel moves quickly to a startling conclusion.

Myth of Pterygium is the winner of the 2021 Autumn House Rising Writer Prize in Fiction, selected by Maryse Meijer.
 
 

The story of a failed poet struggling with vision loss, personal crises, and what it means to be an arms dealer in a quasi-dystopian Mexico City.
 
This debut novel is set in a vaguely dystopian, yet also realistic, Mexico City—endless traffic jams, relentless clouds of pollution, economic hardships, and the ever-present threat of drug cartels. The unnamed narrator of the novel, at times referred to as Arthur—in part because of the growing similarity of his life with Arthur Rimbaud’s—struggles with the dissonance of leading an artistic life while providing for his family. A failed, penniless poet with a child on the way, he is forced to take a job in his family’s weapons dealing enterprise, which he soon discovers is connected to the corrupt Mexican armed forces and drug cartels, who are responsible for the increasing death toll in the country. All the while, the narrator struggles with a growing condition in his right eye, a pterygium, that is slowly taking over his vision, blurring the events of his life, including his wife’s complicated pregnancy, extortions by the drug cartels, and his own relationship to his writing. As the narrator gradually finds his life spiraling out of control, the novel moves quickly to a startling conclusion.

Myth of Pterygium is the winner of the 2021 Autumn House Rising Writer Prize in Fiction, selected by Maryse Meijer.
 
 

Biological races do not exist—and never have. This view is shared by all scientists who study variation in human populations. Yet racial prejudice and intolerance based on the myth of race remain deeply ingrained in Western society. In his powerful examination of a persistent, false, and poisonous idea, Robert Sussman explores how race emerged as a social construct from early biblical justifications to the pseudoscientific studies of today.

The Myth of Race traces the origins of modern racist ideology to the Spanish Inquisition, revealing how sixteenth-century theories of racial degeneration became a crucial justification for Western imperialism and slavery. In the nineteenth century, these theories fused with Darwinism to produce the highly influential and pernicious eugenics movement. Believing that traits from cranial shape to raw intelligence were immutable, eugenicists developed hierarchies that classified certain races, especially fair-skinned “Aryans,” as superior to others. These ideologues proposed programs of intelligence testing, selective breeding, and human sterilization—policies that fed straight into Nazi genocide. Sussman examines how opponents of eugenics, guided by the German-American anthropologist Franz Boas’s new, scientifically supported concept of culture, exposed fallacies in racist thinking.

Although eugenics is now widely discredited, some groups and individuals today claim a new scientific basis for old racist assumptions. Pondering the continuing influence of racist research and thought, despite all evidence to the contrary, Sussman explains why—when it comes to race—too many people still mistake bigotry for science.

In this in-depth look at the heated debates over paying college athletes, Ronald A. Smith starts at the beginning: the first intercollegiate athletics competition—a crew regatta between Harvard and Yale—in 1852, when both teams received an all-expenses-paid vacation from a railroad magnate. This striking opening sets Smith on the path of a story filled with paradoxes and hypocrisies that plays out on the field, in meeting rooms, and in courtrooms—and that ultimately reveals that any insistence on amateurism is invalid, because these athletes have always been paid, one way or another.

From that first contest to athletes’ attempts to unionize and California’s 2019 Fair Pay to Play Act, Smith shows that, throughout the decades, undercover payments, hiring professional coaches, and breaking the NCAA’s rules on athletic scholarships have always been part of the game. He explores how the regulation of male and female student-athletes has shifted; how class, race, and gender played a role in these transitions; and how the case for amateurism evolved from a moral argument to one concerned with financially and legally protecting college sports and the NCAA. Timely and thought-provoking, The Myth of the Amateur is essential reading for college sports fans and scholars.

Who, exactly, were the French bourgeoisie? Unlike the Anglo-Americans, who widely embraced middle-class ideals and values, the French--even the most affluent and conservative--have always rejected and maligned bourgeois values and identity.

In this new approach to the old question of the bourgeoisie, Sarah Maza focuses on the crucial period before, during, and after the French Revolution, and offers a provocative answer: the French bourgeoisie has never existed. Despite the large numbers of respectable middling town-dwellers, no group identified themselves as bourgeois. Drawing on political and economic theory and history, personal and polemical writings, and works of fiction, Maza argues that the bourgeoisie was never the social norm. In fact, it functioned as a critical counter-norm, an imagined and threatening embodiment of materialism, self-interest, commercialism, and mass culture, which defined all that the French rejected.

A challenge to conventional wisdom about modern French history, this book poses broader questions about the role of anti-bourgeois sentiment in French culture, by suggesting parallels between the figures of the bourgeois, the Jew, and the American in the French social imaginary. It is a brilliant and timely foray into our beliefs and fantasies about the social world and our definition of a social class.

Throughout American history, presidents have shown a startling power to act independently of Congress and the courts. On their own initiative, presidents have taken the country to war, abolished slavery, shielded undocumented immigrants from deportation, declared a national emergency at the border, and more, leading many to decry the rise of an imperial presidency. But given the steep barriers that usually prevent Congress and the courts from formally checking unilateral power, what stops presidents from going it alone even more aggressively?  The answer, Dino P. Christenson and Douglas L. Kriner argue, lies in the power of public opinion.

With robust empirical data and compelling case studies, the authors reveal the extent to which domestic public opinion limits executive might. Presidents are emboldened to pursue their own agendas when they enjoy strong public support, and constrained when they don’t, since unilateral action risks inciting political pushback, jeopardizing future initiatives, and further eroding their political capital. Although few Americans instinctively recoil against unilateralism, Congress and the courts can sway the public’s view via their criticism of unilateral policies. Thus, other branches can still check the executive branch through political means. As long as presidents are concerned with public opinion, Christenson and Kriner contend that fears of an imperial presidency are overblown.

Readers who are intrigued, though often mystified, by the intellectual fantasies of Jorge Luis Borges will find this book a revelation, a skeleton key to one of the most fundamental and baffling aspects of Borges’s fictions: the pattern of symbolism with an inner meaning. Carter Wheelock’s study reduces a number of literary and intellectual abstractions to concrete terms, enabling the reader to understand Borges’s fantasies in ways that show them to be not so fantastic after all. Indeed, they are amazingly consistent and minutely accurate in their symbolic depiction of the magic universe of the mind.

Wheelock also discusses the affinity between Borges’s philosophical idealism and his “esthetic of the intelligence,” the relationship between these and the esthetic ideas of French Symbolism, and the influence on his fictions of the Rubáiyát of Omar Khayyám.

Why is it that this “writer’s writer” from the Argentine—erudite, allusive, elusive—has attracted such international attention? In Wheelock’s opinion, it is because he has symbolized in his short stories the fundamental form of the human consciousness, the functioning of the imaginative (world-creating) mechanism, and the eternal battle between form and chaos. The Mythmaker is concerned with elucidating the particulars of Borges’s fictional works, but even as it does so it also reveals their universality.

This volume, originally published in 1937, is reissued with a new preface and a few small corrections. A brilliant study of the continuing and changing uses of classical mythology in English poetry, it treats most of the major and many of the minor English poets since 1680 and includes a chapter on the use of myth in American verse. It provides an illuminating overview of English poetry since the end of the Renaissance.

In his Preface to the new printing, Bush briefly surveys the various approaches to classical myth over the centuries. "During the last two generations," he observes, "most of the leading British and American poets (not to mention Rilke and others) have renewed the mythic or mythological tradition with fresh power. Thus, in spite of the accumulated pressures and threats of our time, the vitality and the necessity of myth remain." He also reminisces engagingly about the writing of the book and acknowledges that after three decades he does not find a great deal in it that he would wish to change.

In 1931 Ludwig Wittgenstein wrote his famous Remarks on Frazer’s “Golden Bough,” published posthumously in 1967. At that time, anthropology and philosophy were in close contact—continental thinkers drew heavily on anthropology’s theoretical terms, like mana, taboo, and potlatch, in order to help them explore the limits of human belief and imagination. Now the book receives its first translation by an anthropologist, in the hope that it can kick-start a new era of interdisciplinary fertilization.

Wittgenstein’s remarks on ritual, magic, religion, belief, ceremony, and Frazer’s own logical presuppositions are as lucid and thought-provoking now as they were in Wittgenstein’s day. Anthropologists find themselves asking many of the same questions as Wittgenstein—and in a reflection of that, this volume is fleshed out with a series of engagements with Wittgenstein’s ideas by some of the world’s leading anthropologists, including Veena Das, David Graeber, Wendy James, Heonik Kwon, Michael Lambek, Michael Puett, and Carlo Severi.

Around the world, more than a million people die by suicide each year. Yet many of us know very little about a tragedy that may strike our own loved ones—and much of what we think we know is wrong. This clear and powerful book dismantles myth after myth to bring compassionate and accurate understanding of a massive international killer.

Drawing on a fascinating array of clinical cases, media reports, literary works, and scientific studies, Thomas Joiner demolishes both moralistic and psychotherapeutic clichés. He shows that suicide is not easy, cowardly, vengeful, or selfish. It is not a manifestation of "suppressed rage" or a side effect of medication. Threats of suicide, far from being idle, are often followed by serious attempts. People who are prevented once from killing themselves will not necessarily try again.

The risk for suicide, Joiner argues, is partly genetic and is influenced by often agonizing mental disorders. Vulnerability to suicide may be anticipated and treated. Most important, suicide can be prevented.

An eminent expert whose own father's death by suicide changed his life, Joiner is relentless in his pursuit of the truth about suicide and deeply sympathetic to such tragic waste of life and the pain it causes those left behind.

An epochal event in French history, the St. Bartholomew’s Day religious massacres are still the subject of controversy. A leading historian of the early modern period, Robert Kingdon, writes about the reactions to the massacres that were published at the time, showing how the relatively new medium of print was used by the Protestants to shape reaction to the catastrophe an early example of the printing press as an agent of social and political change.

Kingdon describes the loosely connected network of printers in Geneva, Basel, Strasbourg, Frankfurt, Heidelberg, London, La Rochelle, and other cities that printed and distributed the grisly accounts of the murders of thousands of Protestants by Catholic zealots. But the pamphlets encompassed more than the making of martyrs. Some linked the massacres with an evil international conspiracy led by the French monarchy, Rome, and Spain. Others were political treatises arguing for a type of government that would no longer claim absolute power and would permit the survival of an ideological minority. Thus, the book contributes to an understanding of the history of printed propaganda and the role of myths in historical events, and illuminates important aspects of international diplomacy and political thought during the period of the later Reformation.

A window into the human lives of classical Greece through the words they left behind.
 
Myths, Muses and Mortals gives new insight into a multitude of life experiences in ancient Greece. The book introduces the lives of the ancient Greeks through extracts taken from a range of sources, including poems, plays, novels, histories, lawsuits, inscriptions, and private note tablets. The voices speak for themselves in fresh translation, but in addition, William Furley gives the narratives historical context and illuminates the literary genre in which they appear. The texts are grouped around important areas of life—love relations, travel and trade, social status, divine signs, daily events, warfare, philosophies, dress code, and private and public celebration—giving voice to the variety of lives experienced by the citizens of ancient Greece and an insight into the Greek mind.

This volume offers an integrated and comparative approach to the Popol Vuh, analyzing its myths to elucidate the ancient Maya past while using multiple lines of evidence to shed light on the text. Combining interpretations of the myths with analyses of archaeological, iconographic, epigraphic, ethnohistoric, ethnographic, and literary resources, the work demonstrates how Popol Vuh mythologies contribute to the analysis and interpretation of the ancient Maya past.
 
The chapters are grouped into four sections. The first section interprets the Highland Maya worldview through examination of the text, analyzing interdependence between deities and human beings as well as the textual and cosmological coherence of the Popol Vuh as a source. The second section analyzes the Precolumbian Maya archaeological record as it relates to the myths of the Popol Vuh, providing new interpretations of the use of space, architecture, burials, artifacts, and human remains found in Classic Maya caves. The third explores ancient Maya iconographic motifs, including those found in Classic Maya ceramic art; the nature of predatory birds; and the Hero Twins’ deeds in the Popol Vuh. The final chapters address mythological continuities and change, reexamining past methodological approaches using the Popol Vuh as a resource for the interpretation of Classic Maya iconography and ancient Maya religion and mythology, connecting the myths of the Popol Vuh to iconography from Preclassic Izapa, and demonstrating how narratives from the Popol Vuh can illuminate mythologies from other parts of Mesoamerica.
 
The Myths of the Popol Vuh in Cosmology, Art, and Ritual is the first volume to bring together multiple perspectives and original interpretations of the Popol Vuh myths. It will be of interest not only to Mesoamericanists but also to art historians, archaeologists, ethnohistorians, iconographers, linguists, anthropologists, and scholars working in ritual studies, the history of religion, historic and Precolumbian literature and historic linguistics.
 
Contributors: Jaime J. Awe, Karen Bassie-Sweet, Oswaldo Chinchilla Mazariegos, Michael D. Coe, Iyaxel Cojtí Ren, Héctor Escobedo, Thomas H. Guderjan, Julia Guernsey, Christophe Helmke, Nicholas A. Hopkins, Barbara MacLeod, Jesper Nielsen, Colin Snider, Karl A. Taube
 
 

This is a controversial book. It is a critical account of the historical, political and cultural roots of Zionism. John Rose shows how this powerful political force is based in mythology; ancient, medieval and modern. Many of these stories, as with other mythologies, have no basis in fact. However, because Zionism is a living political force, these myths have been used to justify very real and political ends -- namely, the expulsion and continuing persecution of the Palestinians. Chapter-by-chapter, John Rose scrutinises the roots of the myths of Zionism. Mobilising recent scholarship, he separates fact from fiction presenting a detailed analysis of their origins and development. This includes a challenge to Zionism's biblical claims using very recent and very startling Israeli archaeological conclusions. He provides a detailed exploration of Judaism's links to the Middle East. He shows clearly that Zionism makes many false claims on Jewish religion and history. He questions its rationale as a response to European anti-Semitism, and shows that, if there is ever to be peace and reconciliation in the land of Palestine, this intellectual dishonesty must be addressed.

This translation of a major work in Mexican anthropology argues that Mesoamerican civilization is an ongoing and undeniable force in contemporary Mexican life.

For Guillermo Bonfil Batalla, the remaining Indian communities, the "de-Indianized" rural mestizo communities, and vast sectors of the poor urban population constitute the México profundo. Their lives and ways of understanding the world continue to be rooted in Mesoamerican civilization. An ancient agricultural complex provides their food supply, and work is understood as a way of maintaining a harmonious relationship with the natural world. Health is related to human conduct, and community service is often part of each individual's life obligation. Time is circular, and humans fulfill their own cycle in relation to other cycles of the universe.

Since the Conquest, Bonfil argues, the peoples of the México profundo have been dominated by an "imaginary México" imposed by the West. It is imaginary not because it does not exist, but because it denies the cultural reality lived daily by most Mexicans.

Within the México profundo there exists an enormous body of accumulated knowledge, as well as successful patterns for living together and adapting to the natural world. To face the future successfully, argues Bonfil, Mexico must build on these strengths of Mesoamerican civilization, "one of the few original civilizations that humanity has created throughout all its history."

Möbius Media explores the interplay of popular and traditional cultures, reminding readers that expressive cultural forms are never mutually exclusive but exist in a state of creative tension and interconnection, merging and (re)defining one another. With this insightful volume, editors Jeffrey Tolbert and Michael Dylan Foster build on their earlier work, The Folkloresque, by considering how folklore is understood and mobilized within a variety of popular discourses and commercial marketplaces.
 
The collection challenges readers to consider the stakes of labeling something as folklore or folk. It demonstrates the rhetorical and political potency of ideas such as traditionality, heritage, and community in storytelling venues (including films, games, and even podcasts), in the construction and policing of genres, and in the selling of commodities. By interrogating popular media and expressions that make use of ideas such as folklore, tradition, authenticity, and heritage, Möbius Media further develops the theoretical applicability of the folkloresque concept and encourages productive interdisciplinary dialogue. Through the lens of the folkloresque, scholars can better see the hidden ideologies that inform the marketplace and influence contemporary modes of communication.
 
This interdisciplinary work will appeal to scholars and students of cultural studies, media studies, popular culture, literature, anthropology, and related areas.