In a time not far from our own, Lawrence sets out simply to build an artifical intelligence that can pass as human, and finds himself instead with one that can pass as a god. Taking the Three Laws of Robotics literally, Prime Intellect makes every human immortal and provides instantly for every stated human desire. Caroline finds no meaning in this life of purposeless ease, and forgets her emptiness only in moments of violent and profane exhibitionism. At turns shocking and humorous, "Prime Intellect" looks unflinchingly at extremes of human behavior that might emerge when all limits are removed. An international Internet phenomenon, "Prime Intellect" has been downloaded more than 10,000 times since its free release in January 2003. It has been read and discussed in Australia, Canada, Denmark, Germany, Japan, Mexico, the Netherlands, Slovenia, South Africa, and other countries. This Lulu edition is your chance to own "Prime Intellect" in conventional book form.

The rise of black radicalism in the 1960s was a result of both the successes and the failures of the civil rights movement. The movement's victories were inspirational, but its failures to bring about structural political and economic change pushed many to look elsewhere for new strategies. During this era of intellectual ferment, the writers, editors, and activists behind the monthly magazine Liberator (1960–71) were essential contributors to the debate. In the first full-length history of the organization that produced the magazine, Christopher M. Tinson locates the Liberator as a touchstone of U.S.-based black radical thought and organizing in the 1960s. Combining radical journalism with on-the-ground activism, the magazine was dedicated to the dissemination of a range of cultural criticism aimed at spurring political activism, and became the publishing home to many notable radical intellectual-activists of the period, such as Larry Neal, Ossie Davis, Ruby Dee, Harold Cruse, and Askia Toure. By mapping the history and intellectual trajectory of the Liberator and its thinkers, Tinson traces black intellectual history beyond black power and black nationalism into an internationalism that would shape radical thought for decades to come.

How design can change the world. Change is the only constant. In 2020 the world experienced a global pandemic, social inequalities, climate change, racial injustices, riots and unrests, and rapid advances of new technologies. Although many fear change, it is the job of designers to create and thrive in such times. To document our present moment, Gjoko Muratovski invited ten highly influential design figures--including iconic design leaders such as Carole Bilson, Karim Rashid, Bruce Mau, Steven Heller, and Don Norman--to reflect on the current state of affairs. By looking to the past and reflecting on the present, these designers project very personal images of the future that they would like to see. The conversations are broad, covering topics as diverse as beauty, race, and gender to design activism and economic resilience.

Plotinus (205-269 AD) is considered the founder of Neoplatonism, the dominant philosophical movement of late antiquity, and a rich seam of current scholarly interest. Whilst Plotinus' influence on the subsequent philosophical tradition was enormous, his ideas can also be seen as the culmination of some implicit trends in the Greek tradition from Parmenides, Plato, Aristotle, and the Stoics.Emilsson's in-depth study focuses on Plotinus' notion of Intellect, which comes second in his hierarchical model of reality, after the One, unknowable first cause of everything. As opposed to ordinary human discursive thinking, Intellect's thought is all-at-once, timeless, truthful and a direct intuition into 'things themselves'; it is presumably not even propositional. Emilsson discusses and explains this strong notion of non-discursive thought and explores Plotinus' insistence that this mustbe the primary form of thought.Plotinus' doctrine of Intellect raises a host of questions that Emilsson addresses. First, Intellect's thought is described as an attempt to grasp the One and at the same time as self-thought. How are these two claims related? How are they compatible? What lies in Plotinus' insistence that Intellect's thought is a thought of itself? Second, Plotinus gives two minimum requirements of thought: that it must involve a distinction between thinker and object of thought, and that the object itselfmust be varied. How are these two pluralist claims related? Third, what is the relation between Intellect as a thinker and Intellect as an object of thought? Plotinus' position here seems to amount to a form of idealism, and this is explored.

In this international bestseller, originally published in 1959, Jacques Barzun, acclaimed author of From Dawn to Decadence, takes on the whole intellectual -- or pseudo-intellectual -- world, attacking it for its betrayal of Intellect. "Intellect is despised and neglected," Barzun says, "yet intellectuals are well paid and riding high." He details this great betrayal in such areas as public administrations, communications, conversation and home life, education, business, and scholarship. In this edition's new Preface, Jacques Barzun discussess the intense -- and controversial -- reaction the world had to The House of Intellect.

The first title in an ordered series of written works by A. Parthasarathy, and recommended as a “first read” introduction to Vedanta philosophy. Stress, depression, disease in individuals and militancy, vandalism, terrorism in societies is threatening humanity with extinction. The book traces back the source of this impending disaster to the continual neglect of the human intellect. It highlights the fundamental difference between intelligence and intellect. Intelligence is acquired from schools and universities while the intellect is developed through one’s personal effort in thinking, reasoning, questioning before accepting anything. The book is designed to develop the intellect and save humanity from self-destruction.

Collected here for the first time, these writings demonstrate the range and precision of Philip Rieff's sociology of culture. Rieff addresses the rise of psychoanalytic and other spiritual disciplines that have reshaped contemporary culture.

The Engaged Intellect collects important essays of John McDowell. Each involves a sustained engagement with the views of an important philosopher and is characterized by a modesty that is partly temperamental and partly methodological. It is typical of McDowell to represent his own best insights either as already to be found in the writings of his heroes (Aristotle, Wittgenstein, Gadamer, and Sellars) or as inevitably emerging from a charitable modification of the views of those (such as Anscombe, Sellars, Davidson, Evans, Rorty, Dreyfus, and Brandom) subjected here to criticism. McDowell therefore develops his own philosophical picture in these pages through a method of indirection. The method is one of intervening in a philosophical dialectic at a characteristic junctureÑin which it is difficult to avoid the feeling that further progress is required. McDowell shows how progress is to be achieved by preserving what is most attractive in the views of those he is in conversation with, while whittling away their weaknesses. As he practices this method, what emerges through the volume is the unity of McDowellÕs own views. The combination of philosophical breadth with dialectical depthÑof intricate argumentative detail with overall philosophical coherenceÑmarks McDowell as one of the most compelling philosophers of our time.

New York Intellect is Thomas Bender's remarkable look at the connections between the life of a city and the life of the mind. New York has never been comfortable or convenient as a milieu for art and intellect, Bender notes. Yet New Yorkers have always struggled to create institutions and styles of thought and writing that reflect the special character of the city, its boundless energies and deep divisions.

At a time when the Manhattan Project was synonymous with large-scale science, physicist J. Robert Oppenheimer (1904–67) represented the new sociocultural power of the American intellectual. Catapulted to fame as director of the Los Alamos atomic weapons laboratory, Oppenheimer occupied a key position in the compact between science and the state that developed out of World War II. By tracing the making—and unmaking—of Oppenheimer’s wartime and postwar scientific identity, Charles Thorpe illustrates the struggles over the role of the scientist in relation to nuclear weapons, the state, and culture. A stylish intellectual biography, Oppenheimer maps out changes in the roles of scientists and intellectuals in twentieth-century America, ultimately revealing transformations in Oppenheimer’s persona that coincided with changing attitudes toward science in society. “This is an outstandingly well-researched book, a pleasure to read and distinguished by the high quality of its observations and judgments. It will be of special interest to scholars of modern history, but non-specialist readers will enjoy the clarity that Thorpe brings to common misunderstandings about his subject.”—Graham Farmelo, Times Higher Education Supplement “A fascinating new perspective. . . . Thorpe’s book provides the best perspective yet for understanding Oppenheimer’s Los Alamos years, which were critical, after all, not only to his life but, for better or worse, the history of mankind.”—Catherine Westfall, Nature