100 Books Like The New Executive Brain

Plato’s Republic is famous as a work of political philosophy. It describes in speech what the Platonic Socrates suggests is the best political order. However, Socrates admits that his ideal city would probably never become a reality. He also points to possible defects in his proposed best regime. More interesting, to me, is the teaching of the Republic that a good ethical life involves a person’s using reason to supervise (not eliminate) the passions. The examples of Socratic dialectic in this dialogue are illustrations of the use of human reason and the dangers of fallacious thinking. Plato’s teaching of the importance of reason continues to be relevant in our time.

Aristotle is an obligatory milestone in the history of the main idea of my book: all desire the good or the apparent good.

The Nicomachean Ethics also provides a gallery of interesting and puzzling characters: the akratic, who wants the good but, being weak, goes for what they know to be worse; or the outright vicious, who wholeheartedly chooses the bad, but still under the guise of the good, being misled by pleasant associations with the wrong things.

The Analects of Confucius are a treasure trove of ancient ethical wisdom. Without explicitly discussing reason, as it came to be known in the West, Confucius’s maxims were implicitly based on reason and moderation. He articulated the concept of the ethical mean (avoiding both excess and deficiency) about 150 years before Aristotle taught a similar concept. He expressed the principle of the Golden Rule hundreds of years before Jesus, though other thinkers had formulated it even earlier. Much of what Confucius said had to do with ritual and political matters unique to his time and place. However, some of his ethical sayings are as true today as they were when he first uttered them millennia ago. In reading and reflecting upon them, I was struck by their contemporary relevance.

Phillipa Foot (1920–2010) was one of the founders of the neo-Aristotelian school called “virtue ethics.” In her book Natural Goodness, Foot argues that the is-ought (fact-value) dichotomy of modern philosophy is inapplicable to biological entities, because the “is” of living beings necessarily involves the “ought” of goal-directed (teleological) behavior. This is especially true of human beings, who possess reason as a guide to moral action. Foot rejects the view of many modern thinkers that ethics is only about one’s duties to others. She reinstates the Aristotelian concept that ethics also involves such self-regarding virtues as moderation and wisdom. I agree with Foot’s basic principles, though not necessarily with all the details of her applications.

My first 3 picks put much of the blame for widespread attention capture on greedy actors engaged in a “race to the bottom of the brainstem” (Tristan Harris, former Google employee, became popular opponent of exploitative big tech). 

Although Carr does not shy from that theme, he seems to put much of the responsibility on our own shoulders: it is we who must resist many temptations of convenience in order to preserve our own cognitive strengths, such as creativity. Otherwise, we become shallow thinkers and reliant on AI even for something as characteristically human as wisdom. 

Carr’s follow-up to this book, The Glass Cage, is also very intriguing, and it offers a little more hope for a humanity that is currently bound up in a web of frightening technological dependency.

In my mind, Carr nails the real threats of AI: a total dumming-down of humanity to a level where we… show more.

Since journalism school, I have always been drawn to storytelling that tells the truth, but better. Journalism that reads like fiction, that makes you feel something, and makes you think differently. The stories that stick with you and change your perspective on more than just the direct subject. Conversations questioning the self, identity, and the world around us, ultimately in the pursuit of happiness, make me feel alive. 

In university, I studied philosophers like Descartes, Voltaire, Plato, and Machiavelli. Then I fell in love with the classics like The Odyssey and Dante’s Inferno. From there, it was Joan Didion and Virginia Woolf. Through all of it, a common thread. How do we define humanity?

Nicholas Carr’s The Shallows explores themes like attention, discipline, cultural commentary, thought process, and emotional clarity. Over the last few decades, we have been experiencing a digital-age shift, and Carr’s writing shares the very human… show more.

We will need optimism to tackle the big challenges ahead of us. We should therefore understand some of the strengths and pitfalls of this mindset. I read Tali Sharot’s The Optimism Bias while I was working on a research project about self-deception and the book made a big impression. Sharot is one of the world’s leading cognitive neuroscientists and in this book she offers more than a description of a decision-making bias. Instead, she provides a detailed, sweeping account of how optimism works in the brain, operates in cognition, and plays out in diverse areas of human life. One key lesson: optimism about the future should be embraced with an awareness of both its adaptive benefits and its potentially devastating costs.

I love good research, especially when it’s related through interesting stories. Damasio delivers big insights about how we think and make decisions through a fascinating collection of research findings and stories. He explains the foundations of emotional intelligence and challenges the consistent application of logic! 

It’s a dense read and I hung in there to the end. It rewards with the insight that we remember things by attaching an emotion to information. Meaning that if we don’t have an emotional response to something, we don’t remember it. Schools give tests because fear of a low grade resulting in a dim future makes us remember. We also remember things by attaching love-based emotions. Imagine going to a school dedicated to supporting us in following our curiosity wherever it took us.

In this uniquely structured book, Dan Siegel covers the major elements of interpersonal neurobiology, which is one of the most exciting theoretical constructs currently available. Siegel and I are definitely on the same page in applying complex dynamical systems theory to the understanding of mind/body integration, consciousness, and the essential role of interpersonal relationships in healthy human development.

This book by G. Edelman played an important role in the development of our mathematical MES theory for complex "living" systems. Our specific application of MES to neuro-cognitive systems, named MENS, represents a kind of mathematical translation of Edelman’s book into Category Theory. 

Specifically, leveraging the categorical concept of a 'colimit,' we expand upon Edelman's principle of the "degeneracy of the neural code" by introducing a form of non-isomorphic redundancy termed the Multiplicity Principle (MP), wherein the system admits multifaceted components. Subsequently, we establish a significant result: if an MES adheres to the MP, the system is reliant not on pure reductionism but rather on an "emergentist-reductionism" as defined by the philosopher and physicist Mario Bunge.