Ainslie argues that our responses to the threat of our own inconsistency determine the basic fabric of human culture. He suggests that individuals are more like populations of bargaining agents than like the hierarchical command structures envisaged by cognitive psychologists. The forces that create and constrain these populations help us understand so much that is puzzling in human action and interaction: from addictions and other self-defeating behaviors to the experience of willfulness, from pathological over-control and self-deception to subtler forms of behavior such as altruism, sadism, gambling, and the 'social construction' of belief. This book integrates approaches from experimental psychology, philosophy of mind, microeconomics, and decision science to present one of the most profound and expert accounts of human irrationality available. It will be of great interest to philosophers and an important resource for professionals and students in psychology, economics and political science.

Argues that human freedom is threatened by systems of intelligent persuasion developed by tech giants who compete for our time and attention. This title is also available as Open Access.

We’ve heard plenty from politicians and experts on affirmative action and higher education, about how universities should intervene—if at all—to ensure a diverse but deserving student population. But what about those for whom these issues matter the most? In this book, Natasha K. Warikoo deeply explores how students themselves think about merit and race at a uniquely pivotal moment: after they have just won the most competitive game of their lives and gained admittance to one of the world’s top universities. What Warikoo uncovers—talking with both white students and students of color at Harvard, Brown, and Oxford—is absolutely illuminating; and some of it is positively shocking. As she shows, many elite white students understand the value of diversity abstractly, but they ignore the real problems that racial inequality causes and that diversity programs are meant to solve. They stand in fear of being labeled a racist, but they are quick to call foul should a diversity program appear at all to hamper their own chances for advancement. The most troubling result of this ambivalence is what she calls the “diversity bargain,” in which white students reluctantly agree with affirmative action as long as it benefits them by providing a diverse learning environment—racial diversity, in this way, is a commodity, a selling point on a brochure. And as Warikoo shows, universities play a big part in creating these situations. The way they talk about race on campus and the kinds of diversity programs they offer have a huge impact on student attitudes, shaping them either toward ambivalence or, in better cases, toward more productive and considerate understandings of racial difference. Ultimately, this book demonstrates just how slippery the notions of race, merit, and privilege can be. In doing so, it asks important questions not just about college admissions but what the elite students who have succeeded at it—who will be the world’s future leaders—will do with the social inequalities of the wider world.

"The brain contains ten thousand cells," wrote the poet Matthew Prior in 1718, "in each some active fancy dwells." In the seventeenth and eighteenth centuries, just as scientists began to better understand the workings of the nerves, the nervous system became the site for a series of elaborate fantasies. The pineal gland is transformed into a throne for the sovereign soul. Animal spirits march the nerves like parading soldiers. An internal archivist searches through cerebral impressions to locate certain memories. An anatomist discovers that the brain of a fashionable man is stuffed full of beautiful clothes and billet-doux. A hypochondriac worries that his own brain will be disassembled like a watch. A sentimentalist sees the entire world as a giant nervous system comprising sympathetic spectators. Nervous Fictions is the first account of the Enlightenment origins of neuroscience and the "active fancies" it generated. By surveying the work of scientists (Willis, Newton, Cheyne), philosophers (Descartes, Cavendish, Locke), satirists (Swift, Pope), and novelists (Haywood, Fielding, Sterne), Keiser shows how attempts to understand the brain’s relationship to the mind produced in turn new literary forms. Early brain anatomists turned to tropes to explicate psyche and cerebrum, just as poets and novelists found themselves exploring new kinds of mental and physical interiority. In this respect, literary language became a tool to aid scientific investigation, while science spurred literary invention.

On May 10, 1900, an enthusiastic Brooklyn crowd bid farewell to the Quito. The ship sailed for famine-stricken Bombay, carrying both tangible relief—thousands of tons of corn and seeds—and “a tender message of love and sympathy from God’s children on this side of the globe to those on the other.” The Quito may never have gotten under way without support from the era’s most influential religious newspaper, the Christian Herald, which urged its American readers to alleviate poverty and suffering abroad and at home. In Holy Humanitarians, Heather D. Curtis argues that evangelical media campaigns transformed how Americans responded to domestic crises and foreign disasters during a pivotal period for the nation. Through graphic reporting and the emerging medium of photography, evangelical publishers fostered a tremendously popular movement of faith-based aid that rivaled the achievements of competing agencies like the American Red Cross. By maintaining that the United States was divinely ordained to help the world’s oppressed and needy, the Christian Herald linked humanitarian assistance with American nationalism at a time when the country was stepping onto the global stage. Social reform, missionary activity, disaster relief, and economic and military expansion could all be understood as integral features of Christian charity. Drawing on rigorous archival research, Curtis lays bare the theological motivations, social forces, cultural assumptions, business calculations, and political dynamics that shaped America’s ambivalent embrace of evangelical philanthropy. In the process she uncovers the seeds of today’s heated debates over the politics of poverty relief and international aid.

A bold retelling of the origins of contemporary Hinduism, and an argument against the long-established notion of religious reform. By the early eighteenth century, the Mughal Empire was in decline, and the East India Company was making inroads into the subcontinent. A century later Christian missionaries, Hindu teachers, Muslim saints, and Sikh rebels formed the colorful religious fabric of colonial India. Focusing on two early nineteenth-century Hindu communities, the Brahmo Samaj and the Swaminarayan Sampraday, and their charismatic figureheads—the “cosmopolitan” Rammohun Roy and the “parochial” Swami Narayan—Brian Hatcher explores how urban and rural people thought about faith, ritual, and gods. Along the way he sketches a radical new view of the origins of contemporary Hinduism and overturns the idea of religious reform. Hinduism Before Reform challenges the rigid structure of revelation-schism-reform-sect prevalent in much history of religion. Reform, in particular, plays an important role in how we think about influential Hindu movements and religious history at large. Through the lens of reform, one doctrine is inevitably backward-looking while another represents modernity. From this comparison flows a host of simplistic conclusions. Instead of presuming a clear dichotomy between backward and modern, Hatcher is interested in how religious authority is acquired and projected. Hinduism Before Reform asks how religious history would look if we eschewed the obfuscating binary of progress and tradition. There is another way to conceptualize the origins and significance of these two Hindu movements, one that does not trap them within the teleology of a predetermined modernity.

"In September 2011, two leading civic engagement advocacy organizations headed, respectively, by Robert Putnam and Peter Levine released a joint report showing that a region's level of civic engagement was a strong predictor of its ability to recover from the Great Recession. This finding confirms what advocates of civic engagement have long hypothesized: that strengthening the networks between government and civil society and increasing citizen participation results in better government and better community outcomes. However, citizens concerned about the economic crisis need more than just deliberation or community organizing alone to achieve these outcomes. What they need, according to Peter Levine, is a movement devoted to civic renewal. Deliberative democracy-the idea that true democratic legitimacy derives from open, inclusive discussion and dialogue rather than simple voting-has become an extremely influential concept in the last two decades. In We Are the Ones We Have Been Waiting For, Peter Levine contends that effective deliberative democracy depends upon effective community advocacy. Deliberation, he shows, is most valuable when talk and debate are integrated into a community's everyday life. To illustrate how it works, Levine draws lessons from both community organizing and developmental psychology, and uses examples of successful efforts from communities across America as well as fledgling democracies in Africa and Eastern Europe. By engaging in this type of civic work, American citizens can meaningfully contribute to civic renewal, which, in turn, will address serious social problems that cannot be fixed in any other way"--