Until recently, scientific and literary cultures have existed side-by-side but most often in parallel universes, without connection. The Trickster Brain: Neuroscience, Evolution, and Nature by David Williams addresses the premise that humans are a biological species stemming from the long process of evolution, and that we do exhibit a universal human nature, given to us through our genes. From this perspective, literature is shown to be a product of our biological selves. By exploring central ideas in neuroscience, evolutionary biology, linguistics, music, philosophy, ethics, religion, and history, Williams shows that it is the circuitry of the brain’s hard-wired dispositions that continually create similar tales around the world: “archetypal” stories reflecting ancient tensions that arose from our evolutionary past and the very construction of our brains. The book asserts that to truly understand literature, one must look at the biological creature creating it. By using the lens of science to examine literature, we can see how stories reveal universal aspects of the biological mind. The Trickster character is particularly instructive as an archetypal character who embodies a raft of human traits and concerns, for Trickster is often god, devil, musical, sexual, silver tongued, animal, and human at once, treading upon the moral dictates of culture.
Williams brings together science and the humanities, demonstrating a critical way of approaching literature that incorporates scientific thought.
Why do some people give freely while others are cold hearted?
Why do some people cheat and steal while others you can trust with your life?
Why are some husbands more faithful than others—and why do women tend to be more generous than men?
Could they key to moral behavior lie with a single molecule?
From the bucolic English countryside to the highlands of Papua New Guinea, from labs in Switzerland to his campus in Southern California, Dr. Paul Zak recounts his extraordinary stories and sets out, for the first time, his revolutionary theory of moral behavior. Accessible and electrifying, The Moral Molecule reveals nothing less than the origins of our most human qualities—empathy, happiness, and the kindness of strangers.
Ever wonder why some people have difficulty recognizing faces or why food found delicious in one culture is reviled in another? John M. Henshaw ponders these and other surprising facts in this fascinating and fast-paced tour of the senses.
From when stimuli first excite our senses to the near-miraculous sense organs themselves to the mystery of how our brain interprets senses, Henshaw explains the complex phenomena of how we see, feel, taste, touch, and smell. He takes us through the rich history of sensory perception, dating back to Aristotle’s classification of the five main senses, and helps us understand the science and technology behind sensory research today.
A Tour of the Senses travels beyond our human senses. Henshaw describes artificial sensing technologies and instruments, unusual sensory abilities of the animal kingdom, and techniques for improving, rehabilitating, and even replacing sense organs.
This entertaining introduction to sensory science is a clever mix of research findings and real-world stories that helps us understand the complex processes that turn sensory stimuli into sophisticated brain responses.
If we are material beings living in a material world–and all the scientific evidence suggests that we are–then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism–almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva’s Brain, Buddhism is hardly naturalistic. Atheistic when it comes to a creator god, Buddhism is otherwise opulently polytheistic, with spirits, protector deities, ghosts, and evil spirits. Its beliefs include karma, rebirth, nirvana, and nonphysical states of mind. What is a nonreligious, materially grounded spiritual seeker to do? In The Bodhisattva’s Brain, Flanagan argues that it is possible to subtract the “hocus pocus” from Buddhism and discover a rich, empirically responsible philosophy that could point us to one path of human flourishing. “Buddhism naturalized,” as Flanagan constructs it, contains a metaphysics, epistemology, and ethics; it is a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan’s naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. Buddhism naturalized offers instead a tool for achieving happiness and human flourishing–a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.