The book essentially discusses whether philosophy can integrate the plethora of various empirical and neuroscientific approaches to the study of beauty or whether it should preserve its traditional a priori basis. In fact, is it possible to unite philosophy and cognitive-scientific analyses of aesthetic perception and assessment?

Rethinking Thought takes readers into the minds of 30 creative thinkers to show how greatly the experience of thought can vary. It is dedicated to anyone who has ever been told, "You're not thinking!", because his or her way of thinking differs so much from a spouse's, employer's, or teacher's. The book focuses on individual experiences with visual mental images and verbal language that are used in planning, problem-solving, reflecting, remembering, and forging new ideas. It approaches the question of what thinking is by analyzing variations in the way thinking feels.Written by neuroscientist-turned-literary scholar Laura Otis, Rethinking Thought juxtaposes creative thinkers' insights with recent neuroscientific discoveries about visual mental imagery, verbal language, and thought. Presenting the results of new, interview-based research, it offers verbal portraits of novelist Salman Rushdie, engineer Temple Grandin, American Poet Laureate Natasha Trethewey, and Nobel prize-winning biologist Elizabeth Blackburn. It also depicts the unique mental worlds of two award-winning painters, a flamenco dancer, a game designer, a cartoonist, a lawyer-novelist, a theoretical physicist, and a creator of multi-agent software. Treating scientists and artists with equal respect, it creates a dialogue in which neuroscientific findings and the introspections of creative thinkers engage each other as equal partners.The interviews presented in this book indicate that many creative people enter fields requiring skills that don't come naturally. Instead, they choose professions that demand the hardest work and the greatest mental growth. Instead of classifying people as "visual" or "verbal," educators and managers need to consider how thinkers combine visual and verbal skills and how those abilities can be further developed. By showing how greatly individual experiences of thought can vary, this book aims to help readers in all professions better understand and respect the diverse people with whom they work.

Ancients and moderns alike have constructed arguments and assessed theories on the basis of common sense and intuitive judgments. Yet, despite the important role intuitions play in philosophy, there has been little reflection on fundamental questions concerning the sort of data intuitions provide, how they are supposed to lead us to the truth, and why we should treat them as important. In addition, recent psychological research seems to pose serious challenges to traditional intuition-driven philosophical inquiry. Rethinking Intuition brings together a distinguished group of philosophers and psychologists to discuss these important issues. Students and scholars in both fields will find this book to be of great value.

Author's note -- Preface -- Dreaming, not doing -- The upside of dreaming -- Fooling our minds -- The wise pursuit of our dreams -- Engaging our nonconscious minds -- The magic of WOOP -- WOOP your life -- Your friend for life -- Acknowledgments -- Notes -- Index

This much acclaimed book has emerged as neo-pragmatism's most significant contribution to contemporary aesthetics. By articulating a deeply embodied notion of aesthetic experience and the art of living, and by providing a compellingly rigorous defense of popular art—crowned by a pioneer study of hip hop—Richard Shusterman reorients aesthetics towards a fresher, more relevant, and socially progressive agenda. The second edition contains an introduction where Shusterman responds to his critics, and it concludes with an added chapter that formulates his novel notion of somaesthetics.

Why should modern psychotherapists be interested in philosophy, especially ancient philosophy? Why should philosophers be interested in psychotherapy? There is a sense of mutual attraction between what are today two thoroughly distinct disciplines. However, arguably it was not always the case that they were distinct. The author takes the view that by reconsidering the generally received wisdom concerning the history of these closely-related subjects, we can learn a great deal about both philosophy and psychotherapy, under which heading he includes potentially solitary pursuits such as "self-help" and "personal development".

Enactivist Interventions is an interdisciplinary work that explores how theories of embodied cognition illuminate many aspects of the mind, including intentionality, representation, the affect, perception, action and free will, higher-order cognition, and intersubjectivity. Gallagher arguesfor a rethinking of the concept of mind, drawing on pragmatism, phenomenology and cognitive science. Enactivism is presented as a philosophy of nature that has significant methodological and theoretical implications for the scientific investigation of the mind. Gallagher argues that, like the basicphenomena of perception and action, sophisticated cognitive phenomena like reflection, imagining, and mathematical reasoning are best explained in terms of an affordance-based skilled coping. He offers an account of the continuity that runs between basic action, affectivity, and a rationality thatin every case remains embodied.Gallagher's analysis also addresses recent predictive models of brain function and outlines an alternative, enactivist interpretation that emphasizes the close coupling of brain, body and environment rather than a strong boundary that isolates the brain in its internal processes. The extensiverelational dynamics that integrates the brain with the extra-neural body opens into an environment that is physical, social and cultural and that recycles back into the enactive process. Cognitive processes are in-the-world rather than in-the-head; they are situated in affordance spaces definedacross evolutionary, developmental and individual histories, and are constrained by affective processes and normative dimensions of social and cultural practices.