100 Books Like The War for Kindness

Pollan approached the exploration of psychedelics with rigorous journalism, history, and neuroscience, but with deeply human storytelling.

It resonated with me and pushed me in the direction of experiencing psychedelics for my own growth. Pollan approaches a controversial subject with intellectual humility and curiosity while never losing sight of the personal and cultural implications. It helped me reconsider long-held assumptions about the mind, healing, and what it means to be open to change.

This book helped me think more deeply about the relationship between awe and other affirming emotional states, like happiness. (Favorite quote: “It is a civic duty to give people joy.”) It also reminded me, repeatedly, that awe is available for free, all around, all the time. And not just the goosebumps kind.

Sometimes, accessing awe is as simple as approaching whatever I encounter as if for the very first time. Keltner’s book is a look under the hood that doesn’t diminish or deaden its subject but rather revels in it.

I love how honest David Brooks is about his own challenges with opening up to people and really leaving them feeling seen and heard. As he reviewed many of his own inadequacies, it allowed me to review the ways in which I might be falling short of my own ideals to leave each person I meet feeling seen and heard.

Since I teach people how to do this in my own workshops, I was constantly able to add David’s insights to my own. 

In this book, literary theorist Gary Saul Morson describes the competing ways in which Russian ideologues and novelists answered the “timeless questions” about human nature, fate, and politics. Morson’s analysis clearly shows that novelists and poets allow for much more complexity and nuance in their worldviews than ideologues. The famous Russian writers, in other words, appear to excel in the type of open-minded thinking that I argue is conducive to liberal democratic values.

By reading Morson’s book, one sees clearly the importance of Russia’s literary traditions and how their works inform an open-minded outlook on the timeless questions of human existence.

Oh boy, this monumental book certainly expanded my empathetic mind! The greatest lesson? The fact that true empathy requires a compassionate response. That was an eye-opener! This book has really stuck with me. I remember being entrenched and enthralled with every page while on a writing retreat. I can’t thank the author enough for helping me fine-tune my own books about the empathic experience!

Similar in tone to her well-known The Language of Emotions, this book doesn’t dive too deeply into metaphysical perspectives. Instead, this book is primarily grounded in psychology, history, and science. That is the very reason why we highly sensitive souls benefit from books like these; we are admittedly gullible and easy to manipulate if our empathy is uncontrolled! Understanding our abilities through a grounded psychological lens such as this is crucial for our emotional understanding.

This book gave me a deeper appreciation of how moral intuitions shape political divisions—not as accidents of ideology but as features of human psychology. Haidt’s metaphor of the elephant and the rider helped me see why rational argument so often fails to persuade across political lines: because reason follows intuition, not the other way around.

His mapping of multiple “moral taste buds”—including authority, loyalty, and sanctity—also challenged the narrow moral frameworks that dominate secular discourse. While I don’t agree with everything—particularly his optimistic lean toward moral equilibrium or his underemphasis on structural power—I admire his effort to move us beyond outrage toward curiosity. It’s a valuable guide for understanding why we talk past one another—and how we might start listening instead.

Not only do I love Thomas Hübl’s vibe, but I also really appreciate his writing and the way he comprehends the effects of generational trauma. From reading his work, I’m able to see the big picture of humanity and how we must all work together to release global traumas if we’re ever going to get along.

Much of his work focuses on Holocaust victims, survivors, and their families. Even though my family is not directly affected by this horrible chapter in human history, I learned so very much about the dynamics of generational trauma from his work.

James Alcock is the only social psychologist I know who could write a clear, accessible, and comprehensive volume on the psychology of belief—particularly how our thoughts and feelings, actions and reactions, respond not to the world as it actually is but to the world as we believe it to be. No matter how much you think you know about beliefs, and no matter what you actually believe, any reader will find surprises in Alcock’s treatise, such as why so many people cling to beliefs that are foolish, self-destructive, and wrong, believing them to be wise, self-protective, and right. Belief convinced me that faulty beliefs, arising from misapprehension about the cause of a disease, misperceptions of an enemy’s actions, misreading a lover’s motive, misconceptions about which, if any, gods are real, can lead to irrational, maladaptive, and sometimes deadly actions.

This is a powerful rewriting of Freudian theory from one of the giants of the Frankfurt School, whom I was fortunate enough to study with at UC San Diego. Rather than accept “reality” as a given, Marcuse transforms Freud’s “reality-principle” into the “performance principle”–we perform far more work than reality itself requires because the capitalist system is profiting from our labor. We are thus subjected not just to repression but to surplus repression–which corresponds to the surplus value capitalists extract from our labor power and our purchasing power.

I was always intrigued but also perplexed by psychoanalysis, and this amazing book completely transformed my understanding of how the human psyche operates under capitalism.

I highly recommend this book because it is a thought-provoking exploration of UFOs not as physical spacecraft, but as powerful cultural myths that reveal deep truths about human psychology and spirituality. 

Halperin, a scholar of religious studies, argues that UFOs are “real” in the sense that myths are real. They embody collective fears, desires, and questions about our place in the universe.