The dream of a happy life has preoccupied thinkers since Plato, and in modern times it has become one of the signature tunes of our age – the rise of therapists, gurus, New Age cults and the use of Prozac are familiar indicators of how ubiquitous the pursuit of happiness has become within Western culture.

The Happiness Paradox examines how this modern obsession has evolved. Ziyad Marar shows how the state of mind we seek remains highly elusive, and much of the energy devoted to searching for happiness is wasted or even self-defeating. The author argues that happiness is a deceptively simple idea that will always be elusive because it is based on a paradox: the conflict between feeling good while simultaneously being good. It is the conflict, for example, between the desire to break rules, for adventure or self-expression, and the need to follow them to gain the approval of society; these tensions permeate what Freud called the two central parts of a happy life: love and work.

Drawing on a wide and varied range of sources – from psychology, philosophy, history, popular novels, television and films – this book will engage all those who are looking for meaning within their lives. It challenges the conventional search for happiness, while suggesting a bolder way to live with one of the central paradoxes of our time.

A philosophically and medically informed response to the physical vulnerabilities of our existence

As we grapple with the impacts of an aging population, the millions who struggle with chronic pain and illness, and the unknown number of COVID survivors dealing with long-term impairment, our individual and collective trust in our bodies is shaken. How to adapt? And how to live well, even when medical cure is unavailable? In The Healing Body: Creative Responses to Illness, Aging, and Affliction, philosopher and medical doctor Drew Leder shows how the phenomenology of lived embodiment makes available a variety of existential healing responses to bodily breakdown. Leder also turns to socially marginalized groups—people who have been incarcerated and those deemed “elderly”—to explore how individuals creatively cope with societal as well as physical challenges.

This book forwards current phenomenological research on the body, pain and suffering, disability, and aging. It deeply engages with the legacies of continental philosophy while also drawing insights from the traditions of Hinduism, Buddhism, and Taoism. The Healing Body is a uniquely creative and refreshingly innovative contribution to contemporary philosophy, demonstrating the importance of the philosophical method to the wider culture.
 

On Sunday, October 1, 2017, a gunman opened fire from thirty-two floors above a crowd of concertgoers at the Route 91 Harvest Festival on the Las Vegas Strip. The event left fifty-eight people killed, more than 860 injured, and thousands psychologically wounded. To date, this was the deadliest mass shooting in the United States in the last seventy years. Despite the chaos and terror, first responders, concert-goers, and passersby aided vic­tims and survivors. Nearby businesses, hotels, and the university provided safety and services. Medical personnel rushed to area hospitals. And as the scope of the tragedy unfolded, the people of Las Vegas flooded blood donation centers and offered food, water, comfort, and care. And they cre­ated a garden—The Las Vegas Community Healing Garden.

The story of the garden unfolds through photographs and the words of survivors, first responders, family members, medical professionals, counsel­ors, and members of the community. In only a matter of days, volunteers and local businesses transformed a vacant downtown lot into a serene urban oasis. Families and friends of those lost in the tragedy soon adopted each of the fifty-eight trees planted in honor of their loved ones, and visitors left behind colorful mementos, including painted rocks, photographs, and orna­ments, as well as words of encouragement, love, loss, and strength.

In the aftermath of 1 October, an often misunderstood city revealed its soul under the most heartbreaking of circumstances. The inspirational voices and stories from a community touched by tragedy provide comfort and encouragement. And the organic response to the unthinkable is a testa­ment to how one community came together at its darkest hour, chose hope over despair, unity over hate.

A new model of health emerged in Britain between 1870 and 1939. Centered on the working body, organized around the concept of efficiency, and grounded in scientific understandings of human labor, scientists, politicians, and capitalists of the era believed that national economic productivity could be maximized by transforming the body of the worker into a machine. At the core of this approach was the conviction that worker productivity was intimately connected to worker health.

Under this new “science of work,” fatigue was seen as the ultimate pathology of the working-class body, reducing workers’ capacity to perform continued physical or mental labor. As Steffan Blayney shows, the equation between health and efficiency did not go unchallenged. While biomedical and psychological experts sought to render the body measurable, governable, and intelligible, ordinary men and women found ways to resist the logics of productivity and efficiency imposed on them, and to articulate alternative perspectives on work, health, and the body.

In Hold It Against Me, Jennifer Doyle explores the relationship between difficulty and emotion in contemporary art, treating emotion as an artist's medium. She encourages readers to examine the ways in which works of art challenge how we experience not only the artist's feelings, but our own. Discussing performance art, painting, and photography, Doyle provides new perspectives on artists including Ron Athey, Aliza Shvarts, Thomas Eakins, James Luna, Carrie Mae Weems, and David Wojnarowicz. Confronting the challenge of writing about difficult works of art, she shows how these artists work with feelings as a means to question our assumptions about identity, intimacy, and expression. They deploy the complexity of emotion to measure the weight of history, and to deepen our sense of where and how politics happens in contemporary art.

Doyle explores ideologies of emotion and how emotion circulates in and around art. Throughout, she gives readers welcoming points of entry into artworks that they may at first find off-putting or confrontational. Doyle offers new insight into how the discourse of controversy serves to shut down discussion about this side of contemporary art practice, and counters with a critical language that allows the reader to accept emotional intensity in order to learn from it.

Hollow and Home explores the ways the primary places in our lives shape the individuals we become. It proposes that place is a complex and dynamic phenomenon. Place refers to geographical and constructed places—location, topography, landscape, and buildings. It also refers to the psychological, social, and cultural influences at work at a given location. These elements act in concert to constitute a place.
 
Carlisle incorporates perspectives from writers like Edward S. Casey, Christian Norberg-Schulz, Yi-Fu Tuan, and Witold Rybczynski, but he applies theory with a light touch. Placing this literature in dialog with personal experience, he concentrates on two places that profoundly influenced him and enabled him to overcome a lifelong sense of always leaving his pasts behind. The first is Clover Hollow in Appalachian Virginia, where the author lived for ten years among fifth-, sixth-, and seventh-generation residents. The people and places there enabled him to value his own past and primary places in a new way. The story then turns to Carlisle’s life growing up in Delaware, Ohio. He describes in rich detail the ways the town shaped him in both enabling and disabling ways. In the end, after years of moving from place to place, Carlisle’s experience in Appalachia helped him rediscover his hometown—both the Old Delaware, where he grew up, and the New Delaware, a larger, thriving small city—as his true home.
 
The themes of the book transcend specific localities and speak to the relationship of self and place everywhere.
 

In this brave and original work, Federica Clementi focuses on the mother-daughter bond as depicted in six works by women who experienced the Holocaust, sometimes with their mothers, sometimes not. The daughters’ memoirs, which record the “all-too-human” qualities of those who were persecuted and murdered by the Nazis, show that the Holocaust cannot be used to neatly segregate lives into the categories of before and after. Clementi’s discussions of differences in social status, along with the persistence of antisemitism and patriarchal structures, support this point strongly, demonstrating the tenacity of trauma—individual, familial, and collective—among Jews in twentieth-century Europe.

Laurence Gonzales began his successful publishing career in 1989 with the publication of The Still Point and later The Hero’s Apprentice (1994), both with the University of Arkansas Press. From these collections of essays he went on to write for renowned magazines in addition to publishing several books, including the best selling Deep Survival. His journalism garnered two National Magazine Awards, and his latest nonfiction book, Surviving Survival, was named by Kirkus as one of the best books of 2012.

This new collection of essays shows us the sometimes hair-raising, sometimes heart-wrenching writing that Gonzales has become known for. This “compelling and trustworthy guide” (Booklist) takes us from a maximum-security prison to a cancer ward, from a mental institution to the World Trade Center. Among the essays included is “Marion Prison,” a National Magazine Award finalist, with its intimate view inside the most maximum security prison in America. “House of Pain” takes the reader into the life of a brain surgeon at Chicago’s Cook County Hospital, a grim world that few ever see. “Rites of Spring,” another National Magazine Award finalist, follows Gonzales and his wife on their journey through cancer, not once, but twice.

Other stories venture above the Arctic Circle, flying deep into the Alaskan wilderness among grizzly bears and trumpeter swans; explore aerobatics in high-performance aircraft; and eulogize Memphis and Miami as American cities that mourn their fates in uniquely different ways.

This book traces the emergence of modern American poetry at the turn of the nineteenth century. With a particular focus on four "little magazines"--Poetry, The Masses, Others, and The Seven Arts--John Timberman Newcomb shows how each advanced ambitious agendas combining urban subjects, stylistic experimentation, and progressive social ideals. While subsequent literary history has favored the poets whose work made them distinct--individuals singled out usually on the basis of a novel technique--Newcomb provides a denser, richer view of the history that hundreds of poets made.

Childhood, adolescence, even the "twilight years" have been extensively researched and documented. But the vast terrain known as midlife—the longest segment of the life course—has remained uncharted. How physically and psychologically healthy are Americans at midlife? And why do some experience greater well-being than others?

The MacArthur Foundation addressed these questions head-on by funding a landmark study known as "Midlife in the U.S.," or MIDUS. For the first time in a single study, researchers were able to integrate epidemiological, sociological, and psychological assessments, as well as innovative new measures to evaluate how work and family life influence each other.

How Healthy Are We? presents the key findings from the survey in three sections: physical health, quality of life and psychological well-being, and the contexts (family, work) of the midlife. The topics covered by almost forty scholars in a wide variety of fields are vast, including everything from how health and well-being vary with socioeconomic standing, gender, race, or region of the country to how middle-aged people differ from younger or older adults in their emotional experience and quality of life. This health—the study measures not only health-the absence of illness—but also reports on the presence of wellness in middle-aged Americans.

The culmination of a decade and a half of research by leading scholars, How Healthy Are We? will dramatically alter the way we think about health in middle age and the factors that influence it. Researchers, policymakers, and others concerned about the quality of midlife in contemporary America will welcome its insights.

* Having a good life means having good relationships with others to almost 70% of those surveyed. Less than 40% mentioned their careers.

* Reports of disruptive daily stressors vary by age, with young adults and those in midlife experiencing more than those in later adulthood.

* Men have higher assessments of their physical and mental health than woman until the age of 60.

Even on good days, teaching is a challenging profession. One way to make the job of college instructors easier, however, is to know more about the ways students learn. How Humans Learn aims to do just that by peering behind the curtain and surveying research in fields as diverse as developmental psychology, anthropology, and cognitive neuroscience for insight into the science behind learning.

The result is a story that ranges from investigations of the evolutionary record to studies of infants discovering the world for the first time, and from a look into how our brains respond to fear to a reckoning with the importance of gestures and language. Joshua R. Eyler identifies five broad themes running through recent scientific inquiry—curiosity, sociality, emotion, authenticity, and failure—devoting a chapter to each and providing practical takeaways for busy teachers. He also interviews and observes college instructors across the country, placing theoretical insight in dialogue with classroom experience.

In this penetrating book, Jean Stefancic and Richard Delgado use historical investigation and critical analysis to diagnose the cause of the pervasive unhappiness among practicing lawyers. Most previous writers have blamed the high rate of burnout, depression, divorce, and drug and alcohol dependency among these highly paid professionals on the narrow specialization, long hours, and intense pressures of modern legal practice. Stefancic and Delgado argue that these professional demands are only symptoms of a deeper problem: the way lawyers are taught to think and reason. They show how legal education and practice have been rendered arid and dull by formalism, a way of thinking that values precedent and doctrine above all, exalting consistency over ambiguity, rationality over emotion, and rules over social context and narrative.

Stefancic and Delgado dramatize the plight of modern lawyers by exploring the unlikely friendship between Archibald MacLeish, who gave up a successful but unsatisfying law career to pursue his literary yearnings, and Ezra Pound. Reading the forty-year correspondence between MacLeish and Pound, Stefancic and Delgado draw lessons about the difficulties of attorneys trapped in worlds that give them power, prestige, and affluence but not personal satisfaction, much less creative fulfillment. Long after Pound had embraced fascism, descended into lunacy, and been institutionalized, MacLeish took up his old mentor’s cause, turning his own lack of fulfillment with the law into a meaningful crusade and ultimately securing Pound’s release from St. Elizabeths Hospital. Drawing on MacLeish’s story, Stefancic and Delgado contend that literature, public interest work, and critical legal theory offer tools to contemporary attorneys for finding meaning and overcoming professional dissatisfaction.

We are now acutely aware, as if all of the sudden, that data matters enormously to how we live. How did information come to be so integral to what we can do? How did we become people who effortlessly present our lives in social media profiles and who are meticulously recorded in state surveillance dossiers and online marketing databases? What is the story behind data coming to matter so much to who we are?
In How We Became Our Data, Colin Koopman excavates early moments of our rapidly accelerating data-tracking technologies and their consequences for how we think of and express our selfhood today. Koopman explores the emergence of mass-scale record keeping systems like birth certificates and social security numbers, as well as new data techniques for categorizing personality traits, measuring intelligence, and even racializing subjects. This all culminates in what Koopman calls the “informational person” and the “informational power” we are now subject to. The recent explosion of digital technologies that are turning us into a series of algorithmic data points is shown to have a deeper and more turbulent past than we commonly think. Blending philosophy, history, political theory, and media theory in conversation with thinkers like Michel Foucault, Jürgen Habermas, and Friedrich Kittler, Koopman presents an illuminating perspective on how we have come to think of our personhood—and how we can resist its erosion.

Hayles examines the evolution of the field from the traditional humanities and how the digital humanities are changing academic scholarship, research, teaching, and publication. She goes on to depict the neurological consequences of working in digital media, where skimming and scanning, or “hyper reading,” and analysis through machine algorithms are forms of reading as valid as close reading once was. Hayles contends that we must recognize all three types of reading and understand the limitations and possibilities of each. In addition to illustrating what a comparative media perspective entails, Hayles explores the technogenesis spiral in its full complexity. She considers the effects of early databases such as telegraph code books and confronts our changing perceptions of time and space in the digital age, illustrating this through three innovative digital productions—Steve Tomasula’s electronic novel, TOC; Steven Hall’s The Raw Shark Texts; and Mark Z. Danielewski’s Only Revolutions.

 

Deepening our understanding of the extraordinary transformative powers digital technologies have placed in the hands of humanists, How We Think presents a cogent rationale for tackling the challenges facing the humanities today.

Though modern readers no longer believe in the four humors of Galenic naturalism—blood, choler, melancholy, and phlegm—early modern thought found in these bodily fluids key to explaining human emotions and behavior. In Humoring the Body, Gail Kern Paster proposes a new way to read the emotions of the early modern stage so that contemporary readers may recover some of the historical particularity in early modern expressions of emotional self-experience.

Using notions drawn from humoral medical theory to untangle passages from important moral treatises, medical texts, natural histories, and major plays of Shakespeare and his contemporaries, Paster identifies a historical phenomenology in the language of affect by reconciling the significance of the four humors as the language of embodied emotion. She urges modern readers to resist the influence of post-Cartesian abstraction and the disembodiment of human psychology lest they miss the body-mind connection that still existed for Shakespeare and his contemporaries and constrained them to think differently about how their emotions were embodied in a premodern world.