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This second edition of the book presents a unique scientific perspective on the nature of human thought, its production, transmission and interaction with matter. A conceptual framework is attempted to show how deep human thought, space, time, matter and Universal Consciousness are related. The nature of thought and mind control according to ancient Patanjali Yoga Darshan is explained in the light of modern brain research and cosmology. The book provides a beautiful blend of Indian philosophical thought and modern science. Dr. Rajvanshi brings into these essays a deep scientific insight on the nature of human mind and shows how the cultivation of deep thought can help us on the path of spirituality so that we can live a happy and sustainable life. The essays also explore the relationship between spirituality, science and technology and show that they go hand in hand and are necessary for a sustainable and emotionally satisfying world.
SUMMARY: This book is If you’ve ever wondered about human behavior, wonder no more. In The Laws of Human Nature, Greene takes a look at 18 laws that reveal who we are and why we do the things we do. Humans are complex beings, but Greene uses these laws to strip human nature down to its bare bones. Every law that he presents is supported by a real-life historical account, with an insightful twist to drive the point home. As you read the book, don’t be surprised if you get the feeling that everyone you know, including yourself, is described in the book! DISCLAIMER: This is an UNOFFICIAL summary and not the original book. It is designed to record all the key points of the original book.
Ideas of Human Nature (second edition) presents twelve of the most influential Western thinkers on the topic of human nature. Roger Trigg examines the thinkers in their historical context and discusses their relevance to contemporary controversies.
Shupe's book goes beyond self-help. It reveals how our emotional connections to one another have been severed, by our dependence on legal systems. Shupe reminds us that humans once lived in a state of contentment, because they depended on each other to survive. But our current dependence on legal systems has deprived us of our greatest need--to love and to be loved by our fellow man. Shupe's book informs us of something modern people fail to grasp: We humans do have an inborn wisdom, endowed by evolution. It is essential to our happiness, and to the wellbeing of life, that we be true to this inborn map of life. Humans created civilization, because we thought life would be better if everyone complied with sovereign laws. In terms of material benefits, civilization has succeeded. But depending on laws--not emotional intelligence--to maintain order, has so socially isolated us that reality, as we experience it, is a spiritual wasteland. Unable to emotionally engage in our surroundings, we have no access to the wisdom of human nature, which reveals itself exclusively through feelings in response to one's immediate circumstances. The result of this spiritual alienation is pain. To manage it, we modern humans space ourselves out on beliefs, ideologies, drugs, hope, dreams--and even the promise of science. When those fail to quell the pain, people turn to suicide--the only option left. Shupe's answer is to return to the natural spiritual homes in which Homo sapiens once thrived. But people cannot establish a spiritual home, merely by design or intent. Spiritual homes will eventually form naturally: When enough people become disillusioned with the promises of modern life, they will acquire a new perspective on what life is about. Among spiritually awakened people, a real home is organic. Indeed, for humans to experience a natural sense of emotional and material comfort, a spiritual home--one that is maintained by our emotional intelligence--is the only option that exists.
The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas of the brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositional attitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious. Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interested in the nature of human thought processes.
A philosophical account of human nature that defends the concept against dehumanization, Darwinian, and developmentalist challenges. Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What's Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to social misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development result from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether.
A superb introduction to the timeless struggle to understand human nature, this book compresses into a small volume the essence of such thinkers as Karl Marx, Sigmund Freud, Jean Paul Sartre, B.F. Skinner, and Plato.
Is there a shared nature common to all human beings? What essential qualities might define this nature? These questions are among the most widely discussed topics in the history of philosophy and remain subjects of perennial interest and controversy. The Nature of Human Persons offers a metaphysical investigation of the composition of the human essence. For a human being to exist, does it require an immaterial mind, a physical body, a functioning brain, a soul? Jason Eberl also considers the criterion of identity for a developing human being—that is, what is required for a human being to continue existing as a person despite undergoing physical and psychological changes over time? Eberl's investigation presents and defends a theoretical perspective from the thirteenth-century philosopher and theologian Thomas Aquinas. Advancing beyond descriptive historical analysis, this book places Aquinas’s account of human nature into direct comparison with several prominent contemporary theories: substance dualism, emergentism, animalism, constitutionalism, four-dimensionalism, and embodied mind theory. These theories inform various conclusions regarding when human beings first come into existence—at conception, during gestation, or after birth—and how we ought to define death for human beings. Finally, each of these viewpoints offers a distinctive rationale as to whether, and if so how, human beings may survive death. Ultimately, Eberl argues that the Thomistic account of human nature addresses the matters of human nature and survival in a much more holistic and desirable way than the other theories and offers a cohesive portrait of one’s continued existence from conception through life to death and beyond.
Using the findings of recent neuroscience, a psychologist reveals what sets humans apart from all other species, offering a fascinating exploration of our marvelous and sometimes frightening cognitive abilities and potentials. According to human genome research, there is a remarkable degree of overlap in the DNA of humans and chimpanzees. So what accounts for the rapid development of human culture throughout history and the extraordinary creative and destructive aspects of human behavior that make us so different from our primate cousins? Kellogg explores in detail five distinctive parts of human cognition. These are the executive functions of working memory; a social intelligence with "mind-reading" abilities; a capacity for symbolic thought and language; an inner voice that interprets conscious experiences by making causal inferences; and a means for mental time travel to past events and imagined futures. He argues that it is the interaction of these five components that results in our uniquely human mind. This is especially true for three quintessentially human endeavors-morality, spirituality, and literacy, which can be understood only in light of the whole ensemble's interactive effects. Kellogg recaps the story of the human mind and speculates on its future. How might the Internet, 24/7 television, and smart phones affect the way the mind functions?
Burgeoning advances in brain science are opening up new perspectives on how we acquire knowledge. Indeed, it is now possible to explore consciousness - the very centre of human concern - by scientific means. In this illuminating book, Dr. Gerald M. Edelman offers a new theory of knowledge based on striking scientific findings about how the brain works. And he addresses the related compelling question: does the latest research imply that all knowledge can be reduced to scientific description? Edelman's brain-based approach to knowledge has rich implications for our understanding of creativity, of the normal and abnormal functioning of the brain, and of the connections among the different ways we have of knowing. While the gulf between science and the humanities and their respective views of the world has seemed enormous in the past, the author shows that their differences can be dissolved by considering their origins in brain functions. He foresees a day when brain-based devices will be conscious, and he reflects on this and other fascinating ideas about how we come to know the world and ourselves.