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I am a research fellow at the Institute for Frontier Areas of Psychology and Mental Health in Freiburg, Germany. I studied Psychology and Philosophy at the University of Fribourg (Switzerland) and Munich (Germany) and have a Ph.D. in Medical Psychology from the Ludwig Maximilian University of Munich. Between 2004 and 2009 I was Research Fellow at the Department of Psychiatry, University of California San Diego. My research in the field of Cognitive Neuroscience is focused on the perception of time in ordinary and altered states of consciousness. The investigation concerning the riddle of subjective time as based on the embodied self leads me to answers of what matters most, the nature of our existence as self-conscious beings.
Anthropological fieldwork is not restricted to isolated indigenous people in remote areas. Anthropologists study scientists in university research labs. Langlitz did a remarkable feat: He immersed himself in the research activities of two laboratories studying psychedelic effects on humans and animals. Through this participation in everyday work, he delineated contextual sociological and psychological factors of what made it possible for researchers to be allowed to give healthy human subjects and patients with psychiatric problems mind-altering drugs in the lab and what motivates researchers to go into these frontier areas of research. LSD, psilocybin, and ayahuasca are studied again scientifically. What made that possible? Langlitz gives answers.
"Neuropsychedelia" examines the revival of psychedelic science since the "Decade of the Brain." After the breakdown of this previously prospering area of psychopharmacology, and in the wake of clashes between counterculture and establishment in the late 1960s, a new generation of hallucinogen researchers used the hype around the neurosciences in the 1990s to bring psychedelics back into the mainstream of science and society. This book is based on anthropological fieldwork and philosophical reflections on life and work in two laboratories that have played key roles in this development: a human lab in Switzerland and an animal lab in California. It…
I am a research fellow at the Institute for Frontier Areas of Psychology and Mental Health in Freiburg, Germany. I studied Psychology and Philosophy at the University of Fribourg (Switzerland) and Munich (Germany) and have a Ph.D. in Medical Psychology from the Ludwig Maximilian University of Munich. Between 2004 and 2009 I was Research Fellow at the Department of Psychiatry, University of California San Diego. My research in the field of Cognitive Neuroscience is focused on the perception of time in ordinary and altered states of consciousness. The investigation concerning the riddle of subjective time as based on the embodied self leads me to answers of what matters most, the nature of our existence as self-conscious beings.
In modern neuroscience there is a resurrection of a line of research on altered states of consciousness. We must not think that this fascination started with Woodstock or Timothy Leary… At all times mind-altering rituals and substances were used. Uptight professors of antiquity hardly spoke of what happened in ancient Greece where mind-altering rituals were part of society for spiritual insight, prophecy, and healing. Yulia Ustinova gives a fascinating account of how in ancient Greece sensory deprivation in caves, often in combination with the practices of fasting or use of psychedelics, induced altered states of consciousness in selected individuals.
'Our greatest blessings come to us by way of mania, provided it is given us by divine gift,' - says Socrates in Plato's Phaedrus. Certain forms of alteration of consciousness, considered to be inspired by supernatural forces, were actively sought in ancient Greece. Divine mania comprises a fascinating array of diverse experiences: numerous initiates underwent some kind of alteration of consciousness during mystery rites; sacred officials and inquirers attained revelations in major oracular centres; possession states were actively sought; finally, some thinkers, such as Pythagoras and Socrates, probably practiced manipulation of consciousness. These experiences, which could be voluntary or involuntary,…
I am a philosopher of science who has an obsession with time. People think this interest is a case of patronymic destiny, that it’s due to my last name being Callender. But the origins of “Callender” have nothing to do with time. Instead, I’m fascinated by time because it is one of the last fundamental mysteries, right up there with consciousness. Like consciousness, time is connected to our place in the universe (our sense of freedom, identity, meaning). Yet we don’t really understand it because there remains a gulf between our experience of time and the science of time. Saint Augustine really put his finger on the problem in the fifth century when he pointed out that it is both the most familiar and unfamiliar thing.
Most academics have played the game David Lodge calls “Humiliations” in his novel Changing Places: you have to list books that you should have read but didn’t, the more scandalous the better. For a while, Reichenbach’s book was my go-to. I was writing my PhD on the direction of time but hadn’t read Reichenbach. Because it was old I figured I indirectly knew everything in it. Holy moly was I wrong! Not only is The Direction of Time the first serious blend of good philosophy and physics tackling the direction of time — plus a great example of the type of philosophy I deeply value — but it is still packed with insights. No question, I should have read it earlier in my life.
Ever a source of philosophical conjecture and debate, the concept of time represents the beating heart of physics. This final work by the distinguished physicist Hans Reichenbach represents the culmination and integration of a lifetime's philosophical contributions and inquiries into the analysis of time. The result is an outstanding overview of such qualitative, or topological, attributes of time as order and direction. Beginning with a discussion of the emotive significance of time, Reichenbach turns to an examination of the time order of mechanics, the time direction of thermodynamics and microstatistics, the time direction of macrostatistics, and the time of quantum…
I am a philosopher of science who has an obsession with time. People think this interest is a case of patronymic destiny, that it’s due to my last name being Callender. But the origins of “Callender” have nothing to do with time. Instead, I’m fascinated by time because it is one of the last fundamental mysteries, right up there with consciousness. Like consciousness, time is connected to our place in the universe (our sense of freedom, identity, meaning). Yet we don’t really understand it because there remains a gulf between our experience of time and the science of time. Saint Augustine really put his finger on the problem in the fifth century when he pointed out that it is both the most familiar and unfamiliar thing.
When I moved to San Diego I began to get interested in time perception as well as the physics of time. My colleague Patrica Churchland kindly gave me this book to read. It’s a popular, accessible book on cognitive science and time perception. I couldn’t put it down. For sure it changed my academic path. I knew the mind plays all kinds of tricks on us, but the way it creates our inner sense of time experience still amazes me.
I am a philosopher of science who has an obsession with time. People think this interest is a case of patronymic destiny, that it’s due to my last name being Callender. But the origins of “Callender” have nothing to do with time. Instead, I’m fascinated by time because it is one of the last fundamental mysteries, right up there with consciousness. Like consciousness, time is connected to our place in the universe (our sense of freedom, identity, meaning). Yet we don’t really understand it because there remains a gulf between our experience of time and the science of time. Saint Augustine really put his finger on the problem in the fifth century when he pointed out that it is both the most familiar and unfamiliar thing.
Price is a philosopher and this book, along with Paul Horwich’s Asymmetries in Time and David Albert’s Time and Chance, are heirs of Reichenbach’s masterpiece. I select Price’s book here because it is more accessible than Horwich’s or Albert’s books. It is packed with fun and deep stuff: criticism of Hawking’s cosmology, exploration of the electromagnetic arrow of time, and serious discussion of wild ideas like causation going backward in time.
`splendidly provocative ... enjoy it as a feast for the imagination.' John Gribbin, Sunday Times
Why is the future so different from the past? Why does the past affect the future and not the other way round? The universe began with the Big Bang - will it end with a 'Big Crunch'? This exciting book presents an innovative and controversial view of time and contemporary physics. Price urges physicists, philosophers, and anyone who has ever pondered the paradoxes of time to look at the world from a fresh perspective and he throws fascinating new light on some of the great…
I am a philosopher of science who has an obsession with time. People think this interest is a case of patronymic destiny, that it’s due to my last name being Callender. But the origins of “Callender” have nothing to do with time. Instead, I’m fascinated by time because it is one of the last fundamental mysteries, right up there with consciousness. Like consciousness, time is connected to our place in the universe (our sense of freedom, identity, meaning). Yet we don’t really understand it because there remains a gulf between our experience of time and the science of time. Saint Augustine really put his finger on the problem in the fifth century when he pointed out that it is both the most familiar and unfamiliar thing.
I’ve never met Nahin but I recognize in him a kindred spirit of someone similarly obsessed with time. If you want to know about time travel, here it is in all its glory. The “tech notes” at the end show that this is a labor of love. Not only will you encounter some of the most fascinating physics (in the works of Godel, Novikov, Thorne, Tipler, and dozens more), but you’ll also learn about early science fiction, the threat of fatalism, the history of the idea that time is the fourth dimension, and more.
This book explores the idea of time travel from the first account in English literature to the latest theories of physicists such as Kip Thorne and Igor Novikov. This very readable work covers a variety of topics including: the history of time travel in fiction; the fundamental scientific concepts of time, spacetime, and the fourth dimension; the speculations of Einstein, Richard Feynman, Kurt Goedel, and others; time travel paradoxes, and much more.
I am a research fellow at the Institute for Frontier Areas of Psychology and Mental Health in Freiburg, Germany. I studied Psychology and Philosophy at the University of Fribourg (Switzerland) and Munich (Germany) and have a Ph.D. in Medical Psychology from the Ludwig Maximilian University of Munich. Between 2004 and 2009 I was Research Fellow at the Department of Psychiatry, University of California San Diego. My research in the field of Cognitive Neuroscience is focused on the perception of time in ordinary and altered states of consciousness. The investigation concerning the riddle of subjective time as based on the embodied self leads me to answers of what matters most, the nature of our existence as self-conscious beings.
I think that Nicholas Humphrey with this book comes closest to an explanation of how consciousness might have evolved. Present-moment awareness of what we subjectively feel as happening “now” might stem from the constant feedback processing of perception-and-action cycles which extend over time. In his brilliantly accessible language Humphrey convinces the reader that consciousness is “thick” sensory-motor activity of what you feel as extended over time, phenomenal present-moment experience.
How is consciousness possible? What biological purpose does it serve? And why do we value it so highly? In Soul Dust, the psychologist Nicholas Humphrey, a leading figure in consciousness research, proposes a startling new theory. Consciousness, he argues, is nothing less than a magical-mystery show that we stage for ourselves inside our own heads. This self-made show lights up the world for us and makes us feel special and transcendent. Thus consciousness paves the way for spirituality, and allows us, as human beings, to reap the rewards, and anxieties, of living in what Humphrey calls the "soul niche." Tightly…
I am a professor of philosophy at New York University, but my interests have always fallen at the intersection of physics and philosophy. Unable to commit to just one side or the other, I got a joint degree in Physics and Philosophy from Yale and a PhD in History and Philosophy of Science at the University of Pittsburgh. My fascination with Bell’s Theorem began when I read an article in Scientific American in 1979, and I have been trying to get to the bottom of things ever since. My most recent large project is a Founder and Director of the John Bell Institute for the Foundations of Physics.
Becker’s book is the most reliable popular account of the history of quantum theory from 1925 you can find. Many of the common myths about that history are dispelled, and much attention is paid to later figures like Bell, David Bohm, and Hugh Everett, who kept the discussion of foundational issues alive. A good introduction for the general reader.
Every physicist agrees quantum mechanics is among humanity's finest scientific achievements. But ask what it means, and the result will be a brawl. For a century, most physicists have followed Niels Bohr's Copenhagen interpretation and dismissed questions about the reality underlying quantum physics as meaningless. A mishmash of solipsism and poor reasoning, Copenhagen endured, as Bohr's students vigorously protected his legacy, and the physics community favoured practical experiments over philosophical arguments. As a result, questioning the status quo long meant professional ruin. And yet, from the 1920s to today, physicists like John Bell, David Bohm, and Hugh Everett persisted in…
Mario Livio is an astrophysicist and author of seven popular science books, including the bestsellers The Golden Ratio and Brilliant Blunders. He worked for 24 years (till 2015) with the Hubble Space Telescope, and published more than 500 scientific papers. He lectures regularly to the general public, and has appeared on television programs ranging from 60 Minutes to NOVA to The Daily Show.
An enthralling, fictional description of a young scientist (Einstein) and his dreams/thoughts about space, time, relativity, and the nature of reality. The book fictionalizes Einstein’s dreams in 1905, his “Annus Mirabilis” (“Miracle Year”), in which he wrote four fundamental papers, including one on his theory of Special Relativity. While this is a work of fiction, the physics concepts are beautifully explained.
It is ten minutes past six by the invisible clock on the wall. The young patents clerk sprawls in his chair, dreaming about time. He is Albert Einstein, and in his dreams he imagines new worlds, in which time can be circular, or flow backwards, or slow down at higher altitudes.
I’m an archaeologist, which means that I’ve been lucky enough to travel to many places to dig and survey ancient remains. What I’ve realized in handling those dusty old objects is that all over the world, in both past and present, people are defined by their stuff: what they made, used, broke, and threw away. Most compelling are the things that people cherished despite being worn or flawed, just like we have objects in our house that are broken or old but that we keep anyway.
This looks like it’s the sternest and most boring book ever, but I love Steedman’s cool-and-collected ability to address the implications of the obvious: You can only do one thing at a time. You only have two hands. And when you’re with one set of belongings, you’re neglecting all the other stuff you own.
Standard economic theory of consumer behaviour considers consumers' preferences, their incomes and commodity prices to be the determinants of consumption. However, consumption takes time and no consumer has more - or less - than 168 hours per week. This simple fact is almost invisible in standard theory, and takes the centre stage in this book.
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