100 books like Triumph of Emptiness

I am a Greek social psychologist and have spent much of my academic career studying myths and stories in social life - stories, even when inaccurate or wrong, serve to create meaning, a fragile and valuable resource, especially in these post-truth times. At the same time, I believe that we must not lose sight of the distinctions between story and fact, fantasy and reality, truth and fiction. I am greatly concerned that the social sciences today, as shaped by the academic publishing game, are preoccupied with trivia and act as black holes into which meaning disappears. I strongly believe that it is our responsibility to restore the meaningfulness of academic research.

In my career as an academic librarian, I was often asked to teach students to think about the credibility of the information they incorporate into their academic, professional, personal, and civic lives. In my teaching and writing, I have struggled to make sense of the complex and nuanced factors that make some information more credible and other information less so. I don’t have all the answers for dealing with problematic information, but I try hard to convince people to think carefully about the information they encounter before accepting any of it as credible or dismissing any of it as non-credible.

I am a writer and a sociologist of money. I am passionate about money, relationships, and family violence, because I know from my research that talking about money opens up intimate conversations about the way people see themselves, their aspirations and hopes. Sometimes through hearing other people’s stories I have found mine. I realised while researching family violence that I too had suffered economic abuse. For me too economic abuse was ‘hidden in plain sight’. One of the most meaningful things for me is to help women and men overcome family violence and empower themselves to live with freedom.  

I am a Greek social psychologist and have spent much of my academic career studying myths and stories in social life - stories, even when inaccurate or wrong, serve to create meaning, a fragile and valuable resource, especially in these post-truth times. At the same time, I believe that we must not lose sight of the distinctions between story and fact, fantasy and reality, truth and fiction. I am greatly concerned that the social sciences today, as shaped by the academic publishing game, are preoccupied with trivia and act as black holes into which meaning disappears. I strongly believe that it is our responsibility to restore the meaningfulness of academic research.

I have always been fascinated by how the human mind adapts, both individually and through history. Julian Jaynes, who taught me while pursuing my PhD in anthropology from Princeton University, provided me with a theoretical framework to explore how the personal and cultural configure each other. Jaynes inspired me to publish on psychotherapeutics, the history of Japanese psychology, linguistics, education, nationalism, the origin of religion, the Bible, ancient Egypt, popular culture, and changing definitions of self, time, and space. My interests have taken me to China and Japan, where I lived for many years. I taught at the University of Arizona and currently work as a licensed mental health counselor. 

I was initially drawn to economics as a way to understand and address global problems of poverty and hunger, like those I saw in Africa with the Peace Corps and later as a researcher. As my interests broadened toward environmental and other social problems, again I found that economics provides valuable insights about their causes and possible solutions. Economics is unfortunately often misunderstood and defined too narrowly: but as a social science, it encompasses a broad framework to comprehend individuals, families, cities, nations. It encompasses philosophical thought, normative questions, and intangibles like humans’ desire for respect. After decades as an economics professor I still find its insights fascinating and powerful.  

I was trained as a philosopher and have been a professor of philosophy for more than three decades. Beginning with Plato, I have been persuaded that reason is powerful. I am also a social theorist and have published scholarly books on Max Weber, Ferdinand Tönnies, and Raymond Aron. Yet Pareto’s writings have convinced me that people are most often motivated by interests and passions and then use reasons to justify their behavior. Plato showed people as they ought to be; Pareto showed them as they are. Philosophy is important, but so is Pareto’s social psychology.

I became aware of the struggles of the LGBTQ community as a 22-year-old touring the Dachau concentration camp in Germany, where hundreds of gay men were imprisoned—my mother was a Holocaust survivor who survived Auschwitz. A month later, in October 1978, after I returned to San Francisco, Supervisor Harvey Milk and Mayor George Moscone were murdered. As a hippie, San Francisco seemed extremely tolerant, but after the murders, I realized there was a monumental struggle for “unalienable rights” in the LGBTQ community. I started photographing LGBTQ political events and, for six years, documented the “gay liberation movement” as it exploded across the streets of New York and San Francisco.

After finishing my secondary education in Athens I got a degree in business administration at the University of Genova. The idea was to return to Greece to work in my father’s business. But I soon realized that I was neither interested in business theory nor going back to Greece to work in my father's organization. I decided to continue my studies in England focusing on the social sciences – first at Leicester University and then at the London School of Economics. After retiring I continued to write books and articles in Greek, English, and French. I have passion for reading and writing. It helps me psychologically as well to survive in a postmodern chaotic world.

I studied statistics and data science for years before anyone ever suggested to me that these topics might have an ethical dimension, or that my numerical tools were products of human beings with motivations specific to their time and place. I’ve since written about the history and philosophy of mathematical probability and statistics, and I’ve come to understand just how important that historical background is and how critically important it is that the next generation of data scientists understand where these ideas come from and their potential to do harm. I hope anyone who reads these books avoids getting blinkered by the ideas that data = objectivity and that science is morally neutral.