Perhaps more than any other scientist of our century, Edward O. Wilson has scrutinized animals in their natural settings, tweezing out the dynamics of their social organization, their relationship with their environments, and their behavior, not only for what it tells us about the animals themselves, but for what it can tell us about human nature and our own behavior. He has brought the fascinating and sometimes surprising results of these studies to general readers through a remarkable collection of books, including The Diversity of Life, The Ants, On Human Nature, and Sociobiology. The grace and precision with which he writes of seemingly complex topics has earned him two Pulitzer prizes, and the admiration of scientists and general readers around the world.
In Search of Nature presents for the first time a collection of the seminal short writings of Edward O. Wilson, addressing in brief and eminently readable form the themes that have actively engaged this remarkable intellect throughout his career.
""The central theme of the essays is that wild nature and human nature are closely interwoven. I argue that the only way to make complete sense of either is by examining both closely and together as products of evolution.... Human behavior is seen not just as the product of recorded history, ten thousand years recent, but of deep history, the combined genetic and cultural changes that created humanity over hundreds of thousands of years. We need this longer view, I believe, not only to understand our species, but more firmly to secure its future.
The book is composed of three sections. ""Animal Nature, Human Nature"" ranges from serpents to sharks to sociality in ants. It asks how and why the universal aversion to snakes might have evolved in humans and primates, marvels at the diversity of the world's 350 species of shark and how their adaptive success has affected our conception of the world, and admonishes us to ""be careful of little lives""-to see in the construction of insect social systems ""another grand experiment in evolution for our delectation.
""The Patterns of Nature"" probes at the foundation of sociobiology, asking what is the underlying genetic basis of social behavior, and what that means for the future of the human species. Beginning with altruism and aggression, the two poles of behavior, these essays describe how science, like art, adds new information to the accumulated wisdom, establishing new patterns of explanation and inquiry. In ""The Bird of Paradise: The Hunter and the Poet,"" the analytic and synthetic impulses-exemplified in the sciences and the humanities-are called upon to give full definition to the human prospect.
""Nature's Abundance"" celebrates biodiversity, explaining its fundamental importance to the continued existence of humanity. From ""The Little Things That Run the World""-invertebrate species that make life possible for everyone and everything else-to the emergent belief of many scientists in the human species' possible innate affinity for other living things, known as biophilia, Wilson sets forth clear and compelling reasons why humans should concern themselves with species loss. ""Is Humanity Suicidal?"" compares the environmentalist's view with that of the exemptionalist, who holds that since humankind is transcendent in intelligence and spirit, our species must have been released from the iron laws of ecology that bind all other species. Not without optimism, Wilson concludes that we are smart enough and have time enough to avoid an environmental catastrophe of civilization-threatening dimensions-if we are willing both to redirect our science and technology and to reconsider our self-image as a species.
In Search of Nature is a lively and accessible introduction to the writings of one of the most brilliant scientists of the 20th century. Imaginatively illustrated by noted artist Laura Southworth, it is a book all readers will treasure."
The central contribution of Ströker’s investigations is a careful and strict analysis of the relationship between experienced space, Euclidean space, and non-Euclidean spaces. Her study begins with the question of experienced space, inclusive of mood space, space of action and perception, of practical activities and bodily orientations, and ends with the controversies of the proponents of geometric and mathematical understanding of space. Within the context of experienced space, Ströker includes historical discussions of place, topology, depth, perspectivity, homogeneity, orientation, and the questions of empty and full spaces. Her investigation concludes that any strict analysis of space must be founded upon an unavoidable ontology.
Philosophical Investigations of Space addresses a number of methodological controversies. It tests the limitations of a variety of scientific, phenomenological, geometric, and logical methods in order to demonstrate limitations of both methodology and underlying assumption. In addition to the richness of her historical and systematic discussion, Ströker’s work is a model of thoroughly documented philosophical scholarship and conceptual precision.
Integrating concepts of time derived from the physical sciences and world religions, The Becoming of Time examines various questions about time, including its origin, its relation to space and motion, its irreversible nature, the notion of timelessness, and the reality of the future. Lawrence W. Fagg contends that the use of spatial metaphors to describe time obscures its true character. He offers an alternative, non-spatial description of time by developing the concept of time as becoming.
”This lucid and wide-ranging study sets out to reconcile the objective and subjective perspectives in the investigation of the phenomenon of time. [Lawrence W. Fagg] . . . explores the wondrous subtleties of time that modern physics continues to reveal, but complements them with the rich insights of the spiritual perspectives on time that the world's major religions have to offer.”—Helga Nowotny, Former President, International Society for the Study of Time
”Lawrence W. Fagg has made a fundamental contribution to our reflection upon time. His work immediately takes its place as a basic text for students and researchers, from college to seminary and university levels.”—Philip Hefner, Director, Zygon Center for Religion and Science
Grosz develops her argument by juxtaposing the work of three major figures in Western thought: Charles Darwin, Friedrich Nietzsche, and Henri Bergson. She reveals that in theorizing time as an active, positive phenomenon with its own characteristics and specific effects, each of these thinkers had a profound effect on contemporary understandings of the body in relation to time. She shows how their allied concepts of life, evolution, and becoming are manifest in the work of Gilles Deleuze and Luce Irigaray. Throughout The Nick of Time, Grosz emphasizes the political and cultural imperative to fundamentally rethink time: the more clearly we understand our temporal location as beings straddling the past and the future without the security of a stable and abiding present, the more transformation becomes conceivable.
Grosz’s reflections on how rethinking time might generate new understandings of nature, culture, subjectivity, and politics are wide ranging. She moves from a compelling argument that Charles Darwin’s notion of biological and cultural evolution can potentially benefit feminist, queer, and antiracist agendas to an exploration of modern jurisprudence’s reliance on the notion that justice is only immanent in the future and thus is always beyond reach. She examines Henri Bergson’s philosophy of duration in light of the writings of Gilles Deleuze, Maurice Merleau-Ponty, and William James, and she discusses issues of sexual difference, identity, pleasure, and desire in relation to the thought of Deleuze, Friedrich Nietzsche, Michel Foucault, and Luce Irigaray. Together these essays demonstrate the broad scope and applicability of Grosz’s thinking about time as an undertheorized but uniquely productive force.
Alexandre Kojève (1902–1968) is most widely known in America for his provocative assertion that history is at its end, that is, its completion. In the “practical” sense, this means that the process of historical development can at last be seen (if from a distance) as the realization of the Marxist “universal and homogeneous state.” However, Kojève claimed as well that the history of philosophical thinking had also reached its goal in the transformation of philosophy, as the “love of wisdom” (or the unsatisfied quest for comprehensive knowledge), into that very Wisdom itself and had done so in the most essential respects in the philosophy of Hegel.
The Concept, Time, and Discourse is the first volume of Kojève’s magnum opus, which was to have given an exposition of the (Hegelian) System of Knowledge and of which five volumes were written before his death. It contains, along with a preliminary discussion of the need for an updating of the Hegelian system, the first two of three introductions to the exposition of that system: a First Introduction of the Concept (the integrated totality of what is comprehensible, which is the final object of philosophic inquiry) and a Second Introduction concerning Time, both introductions leading to the (Hegelian) identification of the Concept with Time, an identification which alone takes adequate account of the fact that Philosophy is necessarily discursive (that it must actualize the requirements and essential structure of Discourse).
The present volume offers Kojève’s fullest statement of his Ontology. It includes a critical discussion of the traditional oppositions of the “general” to the “particular” and of the “abstract” to the “concrete” and an analysis of the act of “generalizing abstraction,” which detaches Essence from the Existence of Things. Kojève then discusses the three great figures in the three-stage development of philosophy into wisdom: Parmenides, Plato, and Hegel. Parmenides’ monadic account of Being (= Eternity) rendered it ineffable, thereby reducing philosophy to (non-philosophic) silence; Plato’s dyadic account of Being (as eternal) was intended to make Being a possible subject of discourse but failed to reflect adequately the triadic (and temporally developing) structure which Plato himself discerned in Discourse. Finally, Hegel’s triadic account of Being as itself “dialectical” achieved the final identification of the Concept with Time.
This is a first-time, meticulous translation of Kojève’s late, unfinished magnum opus, the “updating” of the Hegelian System of Knowledge, meaning its modification so as to make it comprehensible to the author himself and to his contemporaries. It is, however, much more than an exposition of its central terms, The Concept and Time and their identity. It is an acute, original review of the major themes of the West’s philosophical tradition; it is, in fact, a philosophical education in itself. Robert Williamson has done this tradition a great service by making Kojève’s work accessible to Americans. – Eva Brann, Dean Emerita and Senior Faculty, St. John’s College, Annapolis, Maryland
We now recognize Alexandre Kojève as one of the central figures of 20th century European philosophy. A translation of his The Concept, Time, and Discourse will enable English speaking readers to have a fuller understanding of his remarkably ambitious intellectual project. – Michael S. Roth, President, Wesleyan University, Middletown, Connecticut.
Robert B. Williamson is Tutor Emeritus at St. John’s College in Annapolis, Maryland, where he continues to teach. He is co-author, with Alfred Mollin, of An Introduction to Ancient Greek (University Press of America) and the author of articles on Plato’s philosophy and Einstein’s early work on relativity theory.
James H. Nichols, Jr. is Professor of Government and Dr. Jules L. Whitehill Professor of Humanism and Ethics at Claremont McKenna College, where he teaches political philosophy. Among his publications are Epicurean Political Philosophy: The De rerum natura of Lucretius, translations with interpretations of Plato’s Gorgias and Phaedrus, and most recently Alexandre Kojève: Wisdom at the End of History.
This book is the only contemporary, systematic study of the relationship of time and conscious experience. Peter K. Mclnerney examines three tightly interconnected issues: how we are able to be conscious of time and temporal entities, whether time exists independently of conscious experience, and whether the conscious experiencer exists in time in the same way that ordinary natural objects are thought to exist in time. Insight is drawn from the views of major phenomenological and existential thinkers on these issues.
Building on a detailed explication and critique of the views of Kant, Husserl, Heidegger, and Sartre, Mclnerney develops and defends his own positions. He argues that a revised version of Husserl’s three-feature theory of time-consciousness provides the best explanation of our awareness of temporal features, but that an independently real time is necessary to explain our experience of temporal passage. He also shows that human existence has some special temporal features in addition to those it shares with other entities. Time-consciousness, the conscious exercise of powers, and personal identity through time require that any temporal part of human existence be defined by and "reach across" to earlier and later parts.
“Splendid. . . . The canvas is vast, the picture animated, the painter nonpareil. . . . Sorabji’s work will encourage more adventurers to follow him to this fascinating new-found land.”—Jonathan Barnes, Times Literary Supplement
“One of the most important works in the history of metaphysics to appear in English for a considerable time. No one concerned with the problems with which it deals either as a historian of ideas or as a philosopher can afford to neglect it.”—Donald MacKinnon, Scottish Journal of Theology
“Unusually readable for such scholarly content, the book provides in rich and cogent terms a lively and well-balanced discussion of matters of concern to a wide academic audience.”—Choice
Do the first two years of life really determine a child’s future development? Are human beings, like other primates, only motivated by pleasure? And do people actually have stable traits, like intelligence, fear, anxiety, and temperament? This book, the product of a lifetime of research by one of the founders of developmental psychology, takes on the powerful assumptions behind these questions—and proves them mistaken. Ranging with impressive ease from cultural history to philosophy to psychological research literature, Jerome Kagan weaves an argument that will rock the social sciences and the foundations of public policy.
Scientists, as well as lay people, tend to think of abstract processes—like intelligence or fear—as measurable entities, of which someone might have more or less. This approach, in Kagan’s analysis, shows a blindness to the power of context and to the great variability within any individual subject to different emotions and circumstances. “Infant determinism” is another widespread and dearly held conviction that Kagan contests. This theory—with its claim that early relationships determine lifelong patterns—underestimates human resiliency and adaptiveness, both emotional and cognitive (and, of course, fails to account for the happy products of miserable childhoods and vice versa). The last of Kagan’s targets is the vastly overrated pleasure principle, which, he argues, can hardly make sense of unselfish behavior impelled by the desire for virtue and self-respect—the wish to do the right thing.
Written in a lively style that uses fables and fairy tales, history and science to make philosophical points, this book challenges some of our most cherished notions about human nature.
Aspects of Psychologism is a penetrating look into fundamental philosophical questions of consciousness, perception, and the experience we have of our mental lives. Psychologism, in Tim Crane's formulation, presents the mind as a single subject-matter to be investigated not only empirically and conceptually but also phenomenologically: through the systematic examination of consciousness and thought from the subject's point of view.
How should we think about the mind? Analytical philosophy tends to address this question by examining the language we use to talk about our minds, and thus translates our knowledge of mind and consciousness into knowledge of the concepts which this language embodies. Psychologism rejects this approach. The philosophy of mind, Crane believes, has become too narrow in its purely conceptual focus on the logical and linguistic formulas that structure thought. We cannot assume that the categories needed to understand the mind correspond absolutely with such semantic categories. A central claim of Crane's psychologism is that intentionality--the "aboutness" or "directedness" of the mind--is essential to all mental phenomena. In addition, Crane responds to proponents of materialist doctrines about consciousness and defends the claim that perception can represent the world in a non-conceptual, non-propositional way.
Philosophers must take more seriously the findings of psychology and phenomenology, Crane contends. An investigation of mental phenomena from this broader viewpoint opens up philosophy to a more realistic and plausible account of the mind's nature.
Their meeting captured headlines; the waiting list for tickets was nearly 2000 names long. If you were unable to attend, this book will take you there. Including both the papers given at the conference, and the animated discussion and debate that followed, The Dalai Lama at MIT reveals scientists and monks reaching across a cultural divide, to share insights, studies, and enduring questions.
Is there any substance to monks’ claims that meditation can provide astonishing memories for words and images? Is there any neuroscientific evidence that meditation will help you pay attention, think better, control and even eliminate negative emotions? Are Buddhists right to make compassion a fundamental human emotion, and Western scientists wrong to have neglected it?
The Dalai Lama at MIT shows scientists finding startling support for some Buddhist claims, Buddhists eager to participate in neuroscientific experiments, as well as misunderstandings and laughter. Those in white coats and those in orange robes agree that joining forces could bring new light to the study of human minds.
In the Roman and Byzantine Near East, the holy fool emerged in Christianity as a way of describing individuals whose apparent madness allowed them to achieve a higher level of spirituality. Insanity and Sanctity in Byzantium examines how the figure of the mad saint or mystic was used as a means of individual and collective transformation in the period between the birth of Christianity and the rise of Islam. It presents a novel interpretation in revealing the central role that psychology plays in social and historical development.
Early Christians looked to figures who embodied extremes of behavior—like the holy fool, the ascetic, the martyr—to redefine their social, cultural, and mental settings by reading new values in abnormal behavior. Comparing such forms of extreme behavior in early Christian, pagan, and Jewish societies, and drawing on theories of relational psychoanalysis, anthropology, and sociology of religion, Youval Rotman explains how the sanctification of figures of extreme behavior makes their abnormality socially and psychologically functional. The sanctification of abnormal mad behavior created a sphere of ambiguity in the ambit of religious experience for early Christians, which brought about a deep psychological shift, necessary for the transition from paganism to Christianity.
A developing society leaves porous the border between what is normal and abnormal, between sanity and insanity, in order to use this ambiguity as a means of change. Rotman emphasizes the role of religion in maintaining this ambiguity to effect a social and psychological transformation.
In Voices of the Mind, James Wertsch outlines an approach to mental functioning that stresses its inherent cultural, historical, and institutional context. A critical aspect of this approach is the cultural tools or “mediational means” that shape both social and individual processes. In considering how these mediational means—in particular, language—emerge in social history and the role they play in organizing the settings in which human beings are socialized, Wertsch achieves fresh insights into essential areas of human mental functioning that are typically unexplored or misunderstood.
Although Wertsch’s discussion draws on the work of a variety of scholars in the social sciences and the humanities, the writings of two Soviet theorists, L. S. Vygotsky (1896–1934) and Mikhail Bakhtin (1895–1975), are of particular significance. Voices of the Mind breaks new ground in reviewing and integrating some of their major theoretical ideas and in demonstrating how these ideas can be extended to address a series of contemporary issues in psychology and related fields.
A case in point is Wertsch’s analysis of “voice,” which exemplifies the collaborative nature of his effort. Although some have viewed abstract linguistic entities, such as isolated words and sentences, as the mechanism shaping human thought, Wertsch turns to Bakhtin, who demonstrated the need to analyze speech in terms of how it “appropriates” the voices of others in concrete sociocultural settings. These appropriated voices may be those of specific speakers, such as one’s parents, or they may take the form of “social languages” characteristic of a category of speakers, such as an ethnic or national community. Speaking and thinking thus involve the inherent process of “ventriloquating” through the voices of other socioculturally situated speakers. Voices of the Mind attempts to build upon this theoretical foundation, persuasively arguing for the essential bond between cognition and culture.
The psychology of thinking has traditionally been in the business of making comparisons between different groups of people. On the whole, these comparisons have rendered a substantial body of knowledge; but all too often, they have suffered the pitfalls of faulty organizational logic and unfounded or invidious conclusions. In this extraordinarily clear and critical introduction, Michael Cole and Barbara Means out the problems involved in comparing how people think. They show, for example, how variables confounded with the constitution of two groups can lead to the wrong interpretation of group differences. More subtly, they demonstrate how cognitive differences between groups can destroy the equivalence of the tests used to make comparisons. They also discuss the unfortunate way that observed differences between groups have led to prejudicial interpretations in which mental differences are transformed into mental deficits.
Cole and Means illustrate all these problems with a rich variety of examples drawn from the research literature in comparative cognition. Because they use real examples. Cole and Means offer much more than the usual banal remedies for improving research design. Instead of merely telling the student to run the right control groups, for example, they show how theory enters into the selection of appropriate controls and how atheoretic comparative work can easily run amok.
It is a rare event when seasoned researchers take time to tell the novice how to avoid the problems of previous research. Comparative Studies of How People Think provides just such an event.
This book provides a systematic exposition of a group-based statistical method for analyzing longitudinal data in the social and behavioral sciences and in medicine. The methods can be applied to a wide range of data, such as that describing the progression of delinquency and criminality over the life course, changes in income over time, the course of a disease or physiological condition, or the evolution of the socioeconomic status of communities. Using real-world research data from longitudinal studies, the book explains and applies this method for identifying distinctive time-based progressions called developmental trajectories. Rather than assuming the existence of developmental trajectories of a specific form before statistical data analysis begins, the method allows the trajectories to emerge from the data itself. Thus, in an analysis of data on Montreal school children, it teases apart four distinct trajectories of physical aggression over the ages 6 to 15, examines predictors of these trajectories, and identifies events that may alter the trajectories.
Aimed at consumers of statistical methodology, including social scientists, criminologists, psychologists, and medical researchers, the book presents the statistical theory underlying the method with a mixture of intuition and technical development.
An Intellectual History of Psychology, already a classic in its field, is now available in a concise new third edition. It presents psychological ideas as part of a greater web of thinking throughout history about the essentials of human nature, interwoven with ideas from philosophy, science, religion, art, literature, and politics.
Daniel N. Robinson demonstrates that from the dawn of rigorous and self-critical inquiry in ancient Greece, reflections about human nature have been inextricably linked to the cultures from which they arose, and each definable historical age has added its own character and tone to this long tradition. An Intellectual History of Psychology not only explores the most significant ideas about human nature from ancient to modern times, but also examines the broader social and scientific contexts in which these concepts were articulated and defended. Robinson treats each epoch, whether ancient Greece or Renaissance Florence or Enlightenment France, in its own terms, revealing the problems that dominated the age and engaged the energies of leading thinkers.
Robinson also explores the abiding tension between humanistic and scientific perspectives, assessing the most convincing positions on each side of the debate. Invaluable as a text for students and as a stimulating and insightful overview for scholars and practicing psychologists, this volume can be read either as a history of psychology in both its philosophical and aspiring scientific periods or as a concise history of Western philosophy’s concepts of human nature.
Fernando Vidal’s trailblazing text on the origins of psychology traces the development of the discipline from its appearance in the late sixteenth century to its redefinition at the end of the seventeenth and its emergence as an institutionalized field in the eighteenth. Originally published in 2011, The Sciences of the Soul continues to be of wide importance in the history and philosophy of psychology, the history of the human sciences more generally, and in the social and intellectual history of eighteenth-century Europe.
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