An account of the different ways in which things have become cognitive extensions of the human body, from prehistory to the present. An increasingly influential school of thought in cognitive science views the mind as embodied, extended, and distributed rather than brain-bound or “all in the head.” This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory definitively adds materiality—the world of things, artifacts, and material signs—into the cognitive equation. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.

An account of the different ways in which things have become cognitive extensions of the human body, from prehistory to the present.An increasingly influential school of thought in cognitive science views the mind as embodied, extended, and distributed rather than brain-bound or "all in the head." This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory definitively adds materiality--the world of things, artifacts, and material signs--into the cognitive equation. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.

This is a book about time, but it is also about much more than time—it is about how the objects we use to think about time shape our thoughts. Because time ties together so many aspects of our lives, this book is able to explore the nexus of objects, cognition, culture, and even biology, and to do so in relationship to globalization.

An eminent psychologist offers a major new theory of human cognition: movement, not language, is the foundation of thought When we try to think about how we think, we can't help but think of words. Indeed, some have called language the stuff of thought. But pictures are remembered far better than words, and describing faces, scenes, and events defies words. Anytime you take a shortcut or play chess or basketball or rearrange your furniture in your mind, you've done something remarkable: abstract thinking without words. In Mind in Motion, psychologist Barbara Tversky shows that spatial cognition isn't just a peripheral aspect of thought, but its very foundation, enabling us to draw meaning from our bodies and their actions in the world. Our actions in real space get turned into mental actions on thought, often spouting spontaneously from our bodies as gestures. Spatial thinking underlies creating and using maps, assembling furniture, devising football strategies, designing airports, understanding the flow of people, traffic, water, and ideas. Spatial thinking even underlies the structure and meaning of language: why we say we push ideas forward or tear them apart, why we're feeling up or have grown far apart. Like Thinking, Fast and Slow before it, Mind in Motion gives us a new way to think about how--and where--thinking takes place.

Explains what the mind is, how it evolved, and how it allows us to see, think, feel, laugh, interact, enjoy the arts, and ponder the mysteries of life.

How the Body Shapes the Mind is an interdisciplinary work that addresses philosophical questions by appealing to evidence found in experimental psychology, neuroscience, studies of pathologies, and developmental psychology. There is a growing consensus across these disciplines that the contribution of embodiment to cognition is inescapable. Because this insight has been developed across a variety of disciplines, however, there is still a need to develop a common vocabulary that is capable of integrating discussions of brain mechanisms in neuroscience, behavioural expressions in psychology, design concerns in artificial intelligence and robotics, and debates about embodied experience in the phenomenology and philosophy of mind. Shaun Gallagher's book aims to contribute to the formulation of that common vocabulary and to develop a conceptual framework that will avoid both the overly reductionistic approaches that explain everything in terms of bottom-up neuronal mechanisms, and inflationistic approaches that explain everything in terms of Cartesian, top-down cognitive states. Gallagher pursues two basic sets of questions. The first set consists of questions about the phenomenal aspects of the structure of experience, and specifically the relatively regular and constant features that we find in the content of our experience. If throughout conscious experience there is a constant reference to one's own body, even if this is a recessive or marginal awareness, then that reference constitutes a structural feature of the phenomenal field of consciousness, part of a framework that is likely to determine or influence all other aspects of experience. The second set of questions concerns aspects of the structure of experience that are more hidden, those that may be more difficult to get at because they happen before we know it. They do not normally enter into the content of experience in an explicit way, and are often inaccessible to reflective consciousness. To what extent, and in what ways, are consciousness and cognitive processes, which include experiences related to perception, memory, imagination, belief, judgement, and so forth, shaped or structured by the fact that they are embodied in this way?

"Takes you inside the amazing science of how the body affects the mind, and shows how to use that wisdom to live smarter and maximize what your body teaches your mind"--