The term, "intuition," while commonly used by artists has been somewhat marginalized within art theory and criticism. Whether sensed as a gut feeling or a flash of insight, intuition is central to processes of "coming to know" in aesthetic practice and experience. Many artists habitually rely on extra-rational means of understanding, either in the form of everyday instinct or uncanny cognition. A delicate balance, though, exists between clairvoyance and fantasy, foreknowledge and wishful thinking. Technologies of Intuition demonstrates how artistic sensitivity requires disciplined and cultivated perception. Set in continuity with the compelling history of the Spiritualist Movement and emancipatory feminism, this anthology elucidates intuitive agency as a psychic, somatic and social technology in the fine arts and popular culture.

"Cold War paranoia can only partly describe or explain the 20th century dreams of telepathy. The nightmare shades of mind control and crowd frenzy have long alternated with the pastels of love and collective effervescence. Both extremes materialized over time, along tangled circuits of wars, events and interactions staged across borders since at least the 19th century. The Cold War and its fences fed fascination with the workings and the failures of contact and communication. Opposed sides accused each other of jamming media and spinning propaganda even while they mirrored fantasies of connection. This book contrasts and connects Russian and American channels and means to check channels, with special attention to intersections of the telepathic with the theatrical. It theorizes links between historically layered struggles over technologies for intuition and dominant models of communication, commonsense or theoretical. It demonstrates that theories resting on models of individual sincerity and of dyadic communication warp understandings of the USSR and Russia--and thus of the USA, as well. It proposes that attention to the means of making and checking contact, that is, to the phatic functions in language, offers a way out of the impasses and paradoxes of paranoia"--Provided by publisher.

Living pens an in-depth look at how to understand oneself and how one operates in this energetic environment--how the heart-mind-brain team manipulates the nervous-muscular system to signal responses.

Intuitive models are self-evident, holistic mental concepts about the world. They are based upon experience in many domains and people are certain and confident to understand them completely. Programmers use them, when they try to understand the semantics of a computer program, explain an algorithmic idea to someone else, check the logical correctness of existing code or create new computer programs. This book focuses on intuitive models (declarative knowledge) applied by programming novices concerning state transitions versus data processing, allocation of activity within a running program, and the assignment of names to entities and function calls.

Within the Western tradition, it was the philosophers Henri Bergson and Max Scheler who laid out and explored the nonrational power of "intuition" at work in human beings that plays a key role in orienting their thinking and action within the world. As author Adriana Alfaro Altamirano notes, Bergon's and Scheler's philosophical explorations, which paralleled similar developments by other modernist writers, artists, and political actors of the early twentieth century, can yield fruitful insights into the ideas and passions that animate politics in our own time. The Belief in Intuition shows that intuition (as Bergson and Scheler understood it) leads, first and foremost, to a conception of freedom that is especially suited for dealing with hierarchy, uncertainty, and alterity. Such a conception of freedom is grounded in a sense of individuality that remains true to its "inner multiplicity," thus providing a distinct contrast to and critique of the liberal notion of the self. Focusing on the complex inner lives that drive human action, as Bergson and Scheler did, leads us to appreciate the moral and empirical limits of liberal devices that mean to regulate our actions "from the outside." Such devices, like the law, may not only carry pernicious effects for freedom but, more troublingly, oftentimes "erase their traces," concealing the very ways in which they are detrimental to a richer experience of subjectivity. According to Alfaro Altamirano, Bergson's and Scheler's conception of intuition and personal authority puts contemporary discussions about populism in a different light: It shows that liberalism would only at its own peril deny the anthropological, moral, and political importance of the bearers of charismatic authority. Personal authority thus understood relies on a dense, but elusive, notion of personality, for which personal authority is not only consistent with freedom, but even contributes to it in decisive ways.

How "Aha!" really happens. When do you get your best ideas? You probably answer "At night," or "In the shower," or "Stuck in traffic." You get a flash of insight. Things come together in your mind. You connect the dots. You say to yourself, "Aha! I see what to do." Brain science now reveals how these flashes of insight happen. It's a special form of intuition. We call it strategic intuition, because it gives you an idea for action-a strategy. Brain science tells us there are three kinds of intuition: ordinary, expert, and strategic. Ordinary intuition is just a feeling, a gut instinct. Expert intuition is snap judgments, when you instantly recognize something familiar, the way a tennis pro knows where the ball will go from the arc and speed of the opponent's racket. (Malcolm Gladwell wrote about this kind of intuition in Blink.) The third kind, strategic intuition, is not a vague feeling, like ordinary intuition. Strategic intuition is a clear thought. And it's not fast, like expert intuition. It's slow. That flash of insight you had last night might solve a problem that's been on your mind for a month. And it doesn't happen in familiar situations, like a tennis match. Strategic intuition works in new situations. That's when you need it most. Everyone knows you need creative thinking, or entrepreneurial thinking, or innovative thinking, or strategic thinking to succeed in the modern world. All these kinds of thinking happen through flashes of insight--strategic intuition. And now that we know how it works, you can learn to do it better. That's what this book is about. Over the past ten years, William Duggan has conducted pioneering research on strategic intuition and for the past three years has taught a popular course at Columbia Business School on the subject. He now gives us this eye-opening book that shows how strategic intuition lies at the heart of great achievements throughout human history: the scientific and computer revolutions, women's suffrage, the civil rights movement, modern art, microfinance in poor countries, and more. Considering the achievements of people and organizations, from Bill Gates to Google, Copernicus to Martin Luther King, Picasso to Patton, you'll never think the same way about strategy again. Three kinds of strategic ideas apply to human achievement: * Strategic analysis, where you study the situation you face * Strategic intuition, where you get a creative idea for what to do * Strategic planning, where you work out the details of how to do it. There is no shortage of books about strategic analysis and strategic planning. This new book by William Duggan is the first full treatment of strategic intuition. It's the missing piece of the strategy puzzle that makes essential reading for anyone interested in achieving more in any field of human endeavor.

One of the world's leading philosophers offers aspiring thinkers his personal trove of mind-stretching thought experiments. Includes 77 of Dennett's most successful "imagination-extenders and focus-holders.O