Here are 90 books that Getting Our Act Together fans have personally recommended if you like
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I am fascinated with the relationship between our individual behaviors and the social structures and institutions in which we live—and how these influence each over time. I think this sort of understanding is important if we want to consider the kind of world we want to live in, and how we might get there from where we are. I take insights from many disciplines, from physics and biology to the cognitive and social sciences, from philosophy and art to mathematics and engineering. I am currently a professor of cognitive and information sciences at the University of California, Merced, and an external professor at the Santa Fe Institute.
In 2016 I went to a conference in Leuven, Belgium, on computational approaches to understanding science. There I presented a model showing how selection for productivity (good old “publish or perish”) could, over time, degrade the quality of methods used by scientists.
I also met Cailin O’Connor, a philosopher and game theorist who was also studying science with formal models, with a focus on equity, or lack thereof. In this terrific book, Cailin uses game theory and evolutionary dynamics to consider how some social institutions lead to entrenched inequality among people or social classes, as well as how one might combat the forces of unfairness.
In almost every human society some people get more and others get less. Why is inequity the rule in these societies? In The Origins of Unfairness, philosopher Cailin O'Connor firstly considers how groups are divided into social categories, like gender, race, and religion, to address this question. She uses the formal frameworks of game theory and evolutionary game theory to explore the cultural evolution of the conventions which piggyback on these seemingly irrelevant social categories. These frameworks elucidate a variety of topics from the innateness of gender differences, to collaboration in academia, to household bargaining, to minority disadvantage, to homophily.…
The Victorian mansion, Evenmere, is the mechanism that runs the universe.
The lamps must be lit, or the stars die. The clocks must be wound, or Time ceases. The Balance between Order and Chaos must be preserved, or Existence crumbles.
Appointed the Steward of Evenmere, Carter Anderson must learn the…
Inequality and fairness are basic issues in human conflict and cooperation that have long fascinated me. Growing up in Louisville, Kentucky, I was confronted with the extreme racial segregation of schools and neighborhoods. My Catholic upbringing taught me to cherish the cardinal virtues of justice, wisdom, courage, and temperance, and my education in political economy taught me that markets can fairly and efficiently allocate resources, when legal power is evenly shared. My formal education culminated in a Ph.D. in Public Affairs from Princeton University, which led me to my current roles: Non-resident Senior Fellow at the Brookings Institution and Principal Economist at Gallup. I care deeply about the social conditions that create cooperation and conflict.
Can ideas change the world? How does belief in political equality—the idea that everyone deserves basic unbridgeable liberties—affect innovation and economic development?
Dierdre McCloskey—one of the most creative and interesting economists alive—takes on these topics and much more in her characteristically witty, fast-paced style. She loves describing and refuting bad ideas—or even ideas widely regarded as brilliant—in an effort to go deeper into the forces that lifted humans out of poverty and sustain innovation to this day.
There's little doubt that most humans today are better off than their forebears. Stunningly so, the economist and historian Deirdre McCloskey argues in the concluding volume of her trilogy celebrating the oft-derided virtues of the bourgeoisie. The poorest of humanity, McCloskey shows, will soon be joining the comparative riches of Japan and Sweden and Botswana. Why? Most economists from Adam Smith and Karl Marx to Thomas Piketty say the Great Enrichment since 1800 came from accumulated capital. McCloskey disagrees, fiercely. "Our riches," she argues, "were made not by piling brick on brick, bank balance on bank balance, but by piling…
I have been studying neoliberal political economy and its future transformations since I wrote Rationalizing Capitalist Democracy. One major insight has been the deep entanglement of neoliberal political-economic practices with de facto power relations. The liberal normative bargaining characterizing Adam Smith’s Wealth of Nations yields to coercive bargaining in which threats of harm are the surest and best means to get one’s way. If one seeks to understand how systems will evolve when governed by strategic competition, then orthodox game theory is useful. However, if one seeks to live in a post-scarcity society in which genuine cooperation is possible, then we can enact solidarity, trust-based relationships, and collective moral accountability.
Since John Williamson’s Washington Consensus and the structural adjustment reforms imposed on developing nations as a condition for IMF and World Bank loans, understanding and criticizing neoliberal development economics is important for a balanced perspective on the international political economy. Chang and Grabel perform this task of an incisive yet graspable critique of neoliberal development theory. Importantly they go further and suggest alternative approaches and policies.
There is no alternative to neoliberal economics - or so it appeared when Reclaiming Development was published in 2004. Many of the same driving assumptions - monetarism and globalization - remain within the international development policy establishment. Ha-Joon Chang and Ilene Grabel confront this neoliberal development model head-on by combining devastating economic critique with an array of innovative policies and an in-depth analysis of the experiences of leading Western and East Asian economies.
Still, much has changed since 2004 - the relative success of some developing countries in weathering the global financial crisis has exposed the latent contradictions of the…
Magical realism meets the magic of Christmas in this mix of Jewish, New Testament, and Santa stories–all reenacted in an urban psychiatric hospital!
On locked ward 5C4, Josh, a patient with many similarities to Jesus, is hospitalized concurrently with Nick, a patient with many similarities to Santa. The two argue…
I have been studying neoliberal political economy and its future transformations since I wrote Rationalizing Capitalist Democracy. One major insight has been the deep entanglement of neoliberal political-economic practices with de facto power relations. The liberal normative bargaining characterizing Adam Smith’s Wealth of Nations yields to coercive bargaining in which threats of harm are the surest and best means to get one’s way. If one seeks to understand how systems will evolve when governed by strategic competition, then orthodox game theory is useful. However, if one seeks to live in a post-scarcity society in which genuine cooperation is possible, then we can enact solidarity, trust-based relationships, and collective moral accountability.
In order to be moral and responsible agents, our will must be free in the sense that we make choices animated by our individual consciences. Much of the neoliberal consumer world uses big data sets and our personalized digital fingerprints in order to cater to our every wish and desire, and to sell merchandise. Research shows that individuals disregard ethical responsibility when they believe that humans are not free, and that we are instead governed by innate drives and biological functions. Mele challenges recent research that uses cognitive science to argue that the human will is not free and instead exists as an illusion. This book provides a deep analysis of why we have grounds to be confident that we can act freely, governed by our internal beliefs, commitments, and goals.
Does free will exist? The question has fueled heated debates spanning from philosophy to psychology and religion. The answer has major implications, and the stakes are high. To put it in the simple terms that have come to dominate these debates, if we are free to make our own decisions, we are accountable for what we do, and if we aren't free, we're off the hook.
There are neuroscientists who claim that our decisions are made unconsciously and are therefore outside of our control and social psychologists who argue that myriad imperceptible factors influence even our minor decisions to the…
I am a professor of philosophy at the Massachusetts Institute of Technology, where I work on ethics and related questions about human agency and human knowledge. My interest in adversity is both personal and philosophical: it comes from my own experience with chronic pain and from a desire to revive the tradition of moral philosophy as a medium of self-help. My last book was Midlife: A Philosophical Guide, and I have also written about baseball and philosophy, stand-up comedy, and the American author H. P. Lovecraft.
Although it is more academic than the others I’ve recommended, this book is both practical and urgent: it asks how we’re responsible for facing up to the structures of injustice in which we are implicated—the legacies of colonialism and slavery, the ongoing catastrophe of climate change. Young’s answer is that responsibility here is not about guilt or shame but the obligation to work for change, an obligation we can only meet through collective action, working with others to transform the systems around us. Young’s argument is rich, provocative, and inspiring.
When the noted political philosopher Iris Marion Young died in 2006, her death was mourned as the passing of "one of the most important political philosophers of the past quarter-century" (Cass Sunstein) and as an important and innovative thinker working at the conjunction of a number of important topics: global justice; democracy and difference; continental political theory; ethics and international affairs; and gender, race and public policy.
In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated (but for which we not to blame), often by virtue of participating…
David Edmonds is a philosopher, podcaster, and curry fanatic. A distinguished research fellow at Oxford’s Uehiro Centre for Practical Ethics, he is the author of many books including Wittgenstein’s Poker (with John Eidinow), The Murder of Professor Schlick, Would You Kill The Fat Man?, and Undercover Robot (with Bertie Fraser). If you eat at his local restaurant, The Curry Paradise, he recommends you order the Edmonds Biriani.
There’s a common prejudice that philosophy has nothing to do with the world in which non-philosophers live. I read Practical Ethics as an undergraduate and it came as a revelation. In crystal-clear prose, and with compelling logic, Singer addresses many issues in applied morality – abortion, capital punishment, charity, animal rights. Although some of his conclusions are radical, they’re hard to dissent from. Not long after reading the book I became a vegetarian. I haven’t eaten meat since.
For thirty years, Peter Singer's Practical Ethics has been the classic introduction to applied ethics. For this third edition, the author has revised and updated all the chapters and added a new chapter addressing climate change, one of the most important ethical challenges of our generation. Some of the questions discussed in this book concern our daily lives. Is it ethical to buy luxuries when others do not have enough to eat? Should we buy meat from intensively reared animals? Am I doing something wrong if my carbon footprint is above the global average? Other questions confront us as concerned…
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother had…
A university professor for 40 years (now emerita), I focused my most recent research on moral psychology. I am also a political junkie, so perhaps it is no surprise that I have combined these two interests. As both a social psychologist and political psychologist, I have conducted numerous studies on the moral underpinnings of our political ideologies. In addition to two books, I have published over 90 papers, many devoted to morality and/or politics, and I was awarded a generous three-year National Science Foundation grant to study the two moralities that are discussed in my book.
This was George Lakoff’s groundbreaking early book linking morality and politics.
Here the renowned cognitive psychologist, draws from his expertise as a linguist to uncover the unconscious worldviews of liberals and conservatives. More specifically, he argues that distinct conceptual metaphors, each associated with the family, underlie the politics of the left and right, specifically the strict father for conservatives and the nurturant parent for liberals.
When Moral Politics was first published two decades ago, it redefined how Americans think and talk about politics through the lens of cognitive political psychology. Today, George Lakoff's classic text has become all the more relevant, as liberals and conservatives have come to hold even more vigorously opposed views of the world, with the underlying assumptions of their respective worldviews at the level of basic morality. Even more so than when Lakoff wrote, liberals and conservatives simply have very different, deeply held beliefs about what is right and wrong. Lakoff reveals radically different but remarkably consistent conceptions of morality on…
A good part of my life has been devoted to trying to think and write creatively about politics, history, media, and democracy. Under the pseudonym Erica Blair, my first writings were about the meaning and significance of civil society. In early 1989, in London, I founded the world’s first Centre for the Study of Democracy (CSD); more recently, I designed and launched the experimental Democracy Lighthouse platform. My books have been published in more than three dozen languages, and I’ve also contributed interviews and articles to global platforms such as The New York Times, Al Jazeera, South China Morning Post, The Guardian, Letras Libres, and the Times Literary Supplement.
At once Jewish, French, and Christian, an ex-factory worker and field laborer, and political thinker whose short life was tragically ended by a hunger strike against Nazism, Simone Weil should today be remembered as the first thoughtful defender of our need for social and ecological roots.
Published posthumously, this extraordinary book is a withering protest against deracination: the forcible uprooting of peoples’ lives by unbridled capitalism, state socialism, nationalism, and war. Anticipating the recent celebration of the ideals of civil society, Weil stood against violence and every form of institutional standardization, bossing, and bullying. Felt obligations toward others, freedom from arbitrary power, and self-government based on citizens’ grounded consent are, for her, the mark of a good society.
Hailed by Andre Gide as the patron saint of all outsiders, Simone Weil's short life was ample testimony to her beliefs. In 1942 she fled France along with her family, going firstly to America. She then moved back to London in order to work with de Gaulle. Published posthumously The Need for Roots was a direct result of this collaboration. Its purpose was to help rebuild France after the war. In this, her most famous book, Weil reflects on the importance of religious and political social structures in the life of the individual. She wrote that one of the basic…
I am a lifelong feminist and have spent my career and life advancing the status of women and girls. I have started two research centres in Canada–one on violence against women and one on women’s health. I continue to work as a researcher in sex and gender science, advocating for health solutions that also advance gender equity. I first questioned gender roles at age 7, when I was assigned dishwashing and my brother garbage management. I have always longed to understand gender injustices and issues such as violence against women, gender pay gaps, women’s rights, or lack thereof, and women’s activism, and these books have helped elucidate, inspire, activate, and challenge me.
This book turned me into an activist. Mary Daly walked me through a riveting cultural history of various forms of misogyny and talked me through how they are all connected to the patriarchy. She managed to link up Suttee, Chinese Foot Binding, Female Genital Mutilation/Cutting, Witch Burnings, and American obstetrical practices in one theme- the patriarchy acting out its misogyny, and deconstructed language, mythology, and Christianity in the process.
This book was the most important book I have ever read (and re-read) for sorting out thinking about why women are subjected to things, globally, and clearly indicated no culture is left out, and no culture is much better than any other on this count. Challenging is an understatement. A brilliant, complex book.
This revised edition includes a New Intergalactic Introduction by the Author.
Mary Daly's New Intergalactic Introduction explores her process as a Crafty Pirate on the Journey of Writing Gyn/Ecology and reveals the autobiographical context of this "Thunderbolt of Rage" that she first hurled against the patriarchs in 1979 and no hurls again in the Re-Surging Movement of Radical Feminism in the Be-Dazzling Nineties.
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to run…
I am a historian and economist who is fascinated by the intersection of the economy and culture. This started for me with the idea that economic ideas were shaped by the cultural context in which they emerged, which resulted in my book on the Viennese Students. Over time it has expanded to an interest for the markets for the arts from music to the visual arts, as well as the way in which culture and morality influence economic dynamism. Economics and the humanities are frequently believed to be at odds with each other, but I hope to inspire a meaningful conversation between them.
Economists are arguing to this day what gave rise to the enormous rise in living standards since the 1750s. Deirdre McCloskey argues in this first book of her Bourgeoistrilogy that it resulted from a cultural shift in which bourgeois virtues replaced aristocratic ones. The book opened my eyes to the importance of cultural attitudes (dignity and stigma) of various economic and social activities. McCloskey claims that sustained economic growth and innovation were crucially dependent on the dignity of the bourgeois and their commercial activities. McCloskey’s fluent prose which interweaves empirical historical knowledge with literary allusions remains a model to me.
For a century and a half, the artists and intellectuals of Europe have scorned the bourgeoisie. And for a millennium and a half, the philosophers and theologians of Europe have scorned the marketplace. The bourgeois life, capitalism, Mencken's "booboisie" and David Brooks's "bobos" - all have been, and still are, framed as being responsible for everything from financial to moral poverty, world wars, and spiritual desuetude. Countering these centuries of assumptions and unexamined thinking is Deirdre McCloskey's "The Bourgeois Virtues", a magnum opus that offers a radical view: capitalism is good for us. McCloskey's sweeping, charming, and even humorous survey…
