People Of Illusion

“The Knowledge Illusion is filled with insights on how we should deal with our individual ignorance and collective wisdom.” —Steven Pinker We all think we know more than we actually do. Humans have built hugely complex societies and technologies, but most of us don’t even know how a pen or a toilet works. How have we achieved so much despite understanding so little? Cognitive scientists Steven Sloman and Philip Fernbach argue that we survive and thrive despite our mental shortcomings because we live in a rich community of knowledge. The key to our intelligence lies in the people and things around us. We’re constantly drawing on information and expertise stored outside our heads: in our bodies, our environment, our possessions, and the community with which we interact—and usually we don’t even realize we’re doing it. The human mind is both brilliant and pathetic. We have mastered fire, created democratic institutions, stood on the moon, and sequenced our genome. And yet each of us is error prone, sometimes irrational, and often ignorant. The fundamentally communal nature of intelligence and knowledge explains why we often assume we know more than we really do, why political opinions and false beliefs are so hard to change, and why individual-oriented approaches to education and management frequently fail. But our collaborative minds also enable us to do amazing things. The Knowledge Illusion contends that true genius can be found in the ways we create intelligence using the community around us.

The failure of development strategies in the past few decades has given rise to a worldwide movement in the direction of "another development." This is a form of development that is social as well as economic, oriented towards people's basic needs, people-centred and initiated from below. It is human in scale and form, equitable and socially more inclusive, capacitating and empowering of the poor, sustainable in terms of both the environment and livelihoods, participatory and community-based. This concern for another development is a major theme of this book, which includes a series of analytical probes into the dynamics of social change-its theory and practice.

From the New York Times bestselling author of The End of Faith, a thought-provoking, "brilliant and witty" (Oliver Sacks) look at the notion of free will—and the implications that it is an illusion. A belief in free will touches nearly everything that human beings value. It is difficult to think about law, politics, religion, public policy, intimate relationships, morality—as well as feelings of remorse or personal achievement—without first imagining that every person is the true source of his or her thoughts and actions. And yet the facts tell us that free will is an illusion. In this enlightening book, Sam Harris argues that this truth about the human mind does not undermine morality or diminish the importance of social and political freedom, but it can and should change the way we think about some of the most important questions in life.

The ways we know, think and believe about a whole variety of key areas - different forms of discourse, psychotherapy as well as religion - have much more in common than is usually perceived. Through a series of fascinating parallels running across different disciplines, Jacobs demonstrates the possible analysis of modes of thinking and belief - from intuitive pre-thinking, through authoritative-driven thinking and belief, and personal and polymathic knowledge, to unknowing, the last concept being one that is shared by Bion, Winnicott and major mystical tradition. Using this theoretical model the book provides a map to how clients and indeed therapists might think and believe, suggesting ways in which they may be supported as they shift through different modes, with all the anxiety that disillusionment brings.

Saul Smilansky presents an original treatment of the problem of free will, which lies at the heart of morality and human self-understanding. He maintains that we have most of the resources we need for a proper understanding of the problem; and the key to it is the role played by illusion. The major traditional philosophical approaches are inadequate, Smilansky argues: their partial insights need to be integrated into a hybrid view, which he calls Fundamental Dualism. Common views about justice, responsibility, human worth, and related notions are radically misguided, and the absurd looms large. We do, however, find some justification for enlightened moral views, and grounding for some of our most cherished views of human nature. The bold and perhaps disturbing claim of Free Will and Illusion is that we could not live adequately with a complete awareness of the truth about human freedom: illusion lies at the centre of the human condition. The necessity of illusion is seen to follow from the basic elements of the free will issue, helping keep our moral and psychological worlds intact. Smilansky offers the challenge of recognizing the centrality of illusion and trying to free ourselves to some extent from it; this is not only a philosophical challenge, but a moral and psychological one as well.

Pulitzer prize–winner Chris Hedges charts the dramatic and disturbing rise of a post-literate society that craves fantasy, ecstasy and illusion. Chris Hedges argues that we now live in two societies: One, the minority, functions in a print-based, literate world, that can cope with complexity and can separate illusion from truth. The other, a growing majority, is retreating from a reality-based world into one of false certainty and magic. In this “other society,” serious film and theatre, as well as newspapers and books, are being pushed to the margins. In the tradition of Christopher Lasch’s The Culture of Narcissism and Neil Postman’s Amusing Ourselves to Death, Hedges navigates this culture — attending WWF contests as well as Ivy League graduation ceremonies — exposing an age of terrifying decline and heightened self-delusion.

A novel contribution to the age-old debate about free will versus determinism. Do we consciously cause our actions, or do they happen to us? Philosophers, psychologists, neuroscientists, theologians, and lawyers have long debated the existence of free will versus determinism. In this book Daniel Wegner offers a novel understanding of the issue. Like actions, he argues, the feeling of conscious will is created by the mind and brain. Yet if psychological and neural mechanisms are responsible for all human behavior, how could we have conscious will? The feeling of conscious will, Wegner shows, helps us to appreciate and remember our authorship of the things our minds and bodies do. Yes, we feel that we consciously will our actions, Wegner says, but at the same time, our actions happen to us. Although conscious will is an illusion, it serves as a guide to understanding ourselves and to developing a sense of responsibility and morality. Approaching conscious will as a topic of psychological study, Wegner examines the issue from a variety of angles. He looks at illusions of the will—those cases where people feel that they are willing an act that they are not doing or, conversely, are not willing an act that they in fact are doing. He explores conscious will in hypnosis, Ouija board spelling, automatic writing, and facilitated communication, as well as in such phenomena as spirit possession, dissociative identity disorder, and trance channeling. The result is a book that sidesteps endless debates to focus, more fruitfully, on the impact on our lives of the illusion of conscious will.

What is reading? In this groundbreaking book, esteemed researchers Ken Goodman, Peter Fries, and Steven Strauss, explain not only what reading really is but also why common sense makes it seem to be something quite different from that reality. How can this grand illusion be explained? That is the purpose of this book. As the authors show, unraveling the secrets of the grand illusion of reading teaches about far more than reading itself, but also about how remarkable human language is, how the brain uses language to navigate the world, what it means to be human. Each author brings a different perspective, but all share a common view of the reading process. Together they provide a clear and surprising exposition of the reading process, in which they involve readers of this book in exploring the ways they themselves read and make sense of written language while their eyes fixate on fewer than 70 percent of the words in the text. In addition, the authors engage in a cross-disciplinary discussion about how readers use the brain, eyes, and language in reading. The different perspectives provide depth to the authors’ description of reading. The information presented in this book will be new to many teachers, researchers, teacher educators, and the public alike. The final chapter draws on the understandings from the book to challenge the treatment of reading and writing as school subjects and offers the basis for supporting literacy development as a natural extension of oral language development.