David Papineau presents a controversial view of human reason, portraying it as a normal part of the natural world, and drawing on the empirical sciences to illuminate its workings. In these six interconnected essays he offers a fresh approach to some long-standing problems. Papineau rejects the contemporary orthodoxy that genuine thought hinges on some species of non-natural normativity. He explores the evolutionary histories of theoretical and practical rationality, indicating ways in which capacities underlying human reasoning have been selected for their biological advantages. He then looks at the connection between decision and probability, explaining how good decisions need to be informed by causal as well as probabilistic facts. Finally he defends the radical view that a satisfactory understanding of decision-making is only possible within a specific interpretation of quantum mechanics. By placing the subject in its scientific context, Papineau shows how human rationality plays an explicable role in the functioning of the natural world.

David Papineau presents a controversial view of human reason, portraying it as a normal part of the natural world, and drawing on the empirical sciences to illuminate its workings. In these six interconnected essays he offers a fresh approach to some long-standing problems.Papineau rejects the contemporary orthodoxy that genuine thought hinges on some species of non-natural normativity. He explores the evolutionary histories of theoretical and practical rationality, indicating ways in which capacities underlying human reasoning have been selected for their biological advantages. He then looks at the connection between decision and probability, explaining how good decisions need to be informed by causal as well as probabilistic facts. Finally he defends theradical view that a satisfactory understanding of decision-making is only possible within a specific interpretation of quantum mechanics.By placing the subject in its scientific context, Papineau shows how human rationality plays an explicable role in the functioning of the natural world.

The first comprehensive account of the concept and practices of deduction covering philosophy, history, cognition and mathematical practice.

"Evil is the most serious of our moral problems. All over the world cruelty, greed, prejudice, and fanaticism ruin the lives of countless victims. Outrage provokes outrage. Millions nurture seething hatred of real or imagined enemies, revealing savage and destructive tendencies in human nature. Understanding this challenges our optimistic illusions about the effectiveness of reason and morality in bettering human lives. But abandoning these illusions is vitally important because they are obstacles to countering the threat of evil. The aim of this book is to explain why people act in these ways and what can be done about it."—John Kekes The first part of this book is a detailed discussion of six horrible cases of evil: the Albigensian Crusade of about 1210; Robespierre's Terror of 1793–94; Franz Stangl, who commanded a Nazi death camp in 1943–44; the 1969 murders committed by Charles Manson and his "family"; the "dirty war" conducted by the Argentinean military dictatorship of the late 1970s; and the activities of a psychopath named John Allen, who recorded reminiscences in 1975. John Kekes includes these examples not out of sensationalism, but rather to underline the need to hold vividly in our minds just what evil is. The second part shows why, in Kekes's view, explanations of evil inspired by Christianity and the Enlightenment fail to account for these cases and then provides an original explanation of evil in general and of these instances of it in particular.

"This book concerns one of the most basic philosophical questions: the explanation of normativity in its many guises. It lays out succinctly the view of normativity that Raz has sought to develop over many decades and determines its contours through some of its applications. In a nutshell, it is the view that understanding normativity is understanding the roles and structures of normative reasons which, when they are reasons for actions, are based on values. The book aims also to clarify the ways in which normative reasons are made for rational beings like us. It brings the account of normativity to bear on many aspects of the lives of rational beings, most abstractly, their agency, more concretely their ability to form and maintain relationships, and live their lives as social beings with a sense of their identity"--

A new, biologically driven model of human behavior in which reason is tethered to the evolutionarily older autonomic, instinctive, and associative systems. In Reason and Less, Vinod Goel explains the workings of the tethered mind. Reason does not float on top of our biology but is tethered to evolutionarily older autonomic, instinctive, and associative systems. After describing the conceptual and neuroanatomical basis of each system, Goel shows how they interact to generate a blended response. Goel’s commonsense account drives human behavior back into the biology, where it belongs, and provides a richer set of tools for understanding how we pursue food, sex, and politics. Goel takes the reader on a journey through psychology (cognitive, behavioral, developmental, and evolutionary), neuroscience, philosophy, ethology, economics, and political science to explain the workings of the tethered mind. One key insight that holds everything together is that feelings—generated in old, widely conserved brain stem structures—are evolution’s solution to initiating and selecting all behaviors, and provide the common currency for the different systems to interact. Reason is as much about feelings as are lust and the taste of chocolate cake. All systems contribute to behavior and the overall control structure is one that maximizes pleasure and minimizes displeasure. Tethered rationality has some sobering and challenging implications for such real-world human behaviors as climate change denial, Trumpism, racism, or sexism. They cannot be changed simply by targeting beliefs but will require more drastic measures, the nature of which depends on the specific behavior in question. Having an accurate model of human behavior is the crucial first step.

Hailed by Andre Gide as the patron saint of all outsiders, Simone Weil's short life was ample testimony to her beliefs. In 1942 she fled France along with her family, going firstly to America. She then moved back to London in order to work with de Gaulle. Published posthumously The Need for Roots was a direct result of this collaboration. Its purpose was to help rebuild France after the war. In this, her most famous book, Weil reflects on the importance of religious and political social structures in the life of the individual. She wrote that one of the basic obligations we have as human beings is to not let another suffer from hunger. Equally as important, however, is our duty towards our community: we may have declared various human rights, but we have overlooked the obligations and this has left us self-righteous and rootless. She could easily have been issuing a direct warning to us today, the citizens of Century 21.