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| 181. Motor Control And Learning: A Behavioral Emphasis, Fourth Edition by Richard Schmidt, Tim Lee | |
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Book Description Motor Control and Learning: A Behavioral Emphasis, Fourth Edition, is the only graduate textbook that combines motor control and motor learning with the in-depth details students need in order to understand the topic and distinguish between different sides of an issue. Authored by two of the leading researchers in the field, the new edition features an up-to-date review of the latest research, more than 400 new references, new figures, and these new features:· Highlight boxes featuring in-depth discussion of relevant issues, new topics, and classic research · Selected quotes representing important contributions to the field, interpreted for current and future researchers · Web-based references that support and enhance students comprehension of the material Motor Control and Learning: A Behavioral Emphasis, Fourth Edition, is the only text that focuses specifically on the motor learning and motor control areas of motor behavior. The new features and ancillaries make it ideal for students to use as a text and for professionals to access as a reference. Part I introduces the fields of motor control and learning. It provides a brief history; explains the tools of motor behavior research; presents the information-processing approach, which is fundamental to understanding how humans think and act; and describes how attention influences motor behavior. Part II addresses various factors contributing to the complex whole of the human motor system. It examines the roles of sensory information and the ways in which information from the environment influences movement behavior, considers the central control and representation of action, deals with laws and models regarding speed and accuracy, looks at the coordination needed for more complex tasks, and addresses factors that make people differ in their skilled behaviors. Part III addresses performance changes that accompany motor learning. It describes the research methods used for studying and measuring motor learning, discusses the effects of various conditions under which a learner can practice motor skills, considers the effects of providing augmented information about what was done, and examines the empirical relationships and principles concerned with the retention and transfer of motor skills. | |
| 182. Awakening the Heroes Within : Twelve Archetypes to Help Us Find Ourselves and Transform Our World by Carol S. Pearson | |
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Book Description Reviews (4)
Enter Ms Peason and her "Heros Within" book. Her brilliant, accessible review of the 12 archetypes that define our personalities suddenly provided me with a new handle - a key to a better understanding of myself and others. What I particularly appreciated in her book was its combination of a rigurous, scientific treatment of the subject, couched in a language both accessible and devoid of academic circumlucutions. I would reccomend her book to anyone who wants to understand himself/herself better and/or redefine his/her professional and personal life.
Daniel R. Lofald, PhD, Educational Psychologist ... Read more | |
| 183. Sociology of Deviant Behavior (with InfoTrac) by Marshall B. Clinard, Robert F. Meier | |
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| 184. Civilization and Its Discontents by Sigmund Freud, James Strachey, Peter Gay | |
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Book Description Civilization and Its Discontents may be Sigmund Freud's best-known work. Originally published in 1930, it seeks to answer ultimate questions: What influences led to the creation of civilization? How did it come to be? What determines its course? In this seminal volume of twentieth-century thought, Freud elucidates the contest between aggression, indeed the death drive, and its adversary eros. He speaks to issues of human creativity and fulfillment, the place of beauty in culture, and the effects of repression. Louis Menand, author of the Pulitzer Prize-winning The Metaphysical Club, contributor to The New Yorker, and professor of English at Harvard University, reflects on the importance of this work in intellectual thought and why it has become such a landmark book for the history of ideas. Not available in hardcover for decades, this beautifully rendered anniversary edition will be a welcome addition to readers' shelves. Reviews (16)
Without defending Freud's obvious reductionism, it needs saying that it was he who prompted us to ask: do the demands of modern life encourage or pathologize our innermost strivings? What do they do to our eros, our capacity for loving and feeling solidarity? And how do they stimulate our frustration and aggression? While I disagree with Freud's conclusion that the total psychic repression of powerful passions is a necessary evil for the existence of culture, I do think he challenges us to wonder about just how high a price we pay for what we believe to be the "higher" and "nobler" achievements of the mind.
"Civilization and Its Discontents," one of Freud's last works, remains one of his most vital and important. Don't be fooled by its brevity; this is a deeply complex and wide-ranging examination of Western civilization and its tensions. Freud speculates about the origins of our modern societies, the difficulties of assimilating ourselves to them given our own individual psyches, and ends the book with a rather pessimistic look forward. Clearly, Freud felt that civilization's "discontents" were an unresolvable fact of life. What makes "Civilization and Its Discontents" so fascinating is Freud's application of psychoanalysis to Western society as whole. He examines how the factors at play in our own psyches--family conflicts, sexual desire, guilt, the "death instinct," and the eternal battle between our own self-interest and the interests of the human species at large--cause the problems that human beings encounter on a daily basis. As always with Freud, his ideas are put forward not as a final statement, but as a tentative first step. This is one of Freud's indispensable texts, and its accessible and absorbing style make it an ideal introduction for those who are seeking to discover this colossal mind for the first time. A must read.
Freud is really informative when he posits that we turn this aggression inward. Perhaps it is how civilization has configured good and evil that is turning this mechanism out of sync. In an almost sado-masochistic move, the superego is now torturing the ego. It is the collision rather than the confluence that is ruining this forced marriage. I am not certain that Nietzsche really had this sort of impact on Freud but I am reminded of Dionysus and Apollo from The Birth of Tragedy. Nietzsche was trying to convey a partnership between them more than a countering or perhaps better, a "healthy tension." To be human is to be stretched between these two domains. The Dionysian is the raw impulses, chaos, and absurdity of existence; the Apollonian is the ordering impulse that seeks order, the eternal (in logic, religion, or morality, etc.) and beauty. As a particular existence, we are comprised of the raw stuff that is life in its very heart. We are contradiction, passions, chaos; but we cannot live in this domain alone, because it is ugly, terrifying and absurd. Thus we are wont to make it beautiful, to create from it a habitable and beautiful world (and self). Without the Dionysian, there can be no Apollonian. Without Apollonian, life would not be bearable. Hopefully, Nietzsche (as does Freud) does not advocate a return to our "bestial natures." However, Nietzsche declares that it is better to be a Cesare Borgia than a Christian, for at least great things are possible with the raw power and nobility of the beast. The Christian, to him, is enfeeblement and brutalizes the nobility and power inherent in humankind. To be capable of greatness, one must be capable of evil and good. The Christian, however, esteems everything that is meek, pitiful and weak. Action is evil, the world is evil, and we must quietly await a better one. Nietzsche, and the existentialists, would resist any attempt to ascribe a "nature" which predetermines us. We are flux. We are change. We are in a constant state of becoming and there is no prior nature that determines what we will become. Although Freud was a champion for the recognition of these primal urges, it cannot be said that he advocated a free for all. What is really powerful in Freud is that civilization is not seen to be purely an external thing and it has real consequences on the inside. Our superego - civilizations handmaiden on the inside - is now calling the shots. As we internalize what the external is telling us to do, how to act - like gnawing guilt it invades our psyche to the extent that no matter how we wish to transgress, we become and need the very thing that causes our frustration. If you peg the most basic response to fight or flight, then civilization can be seen to have removed that which was causing all sorts of anxiety - as we no longer express and remove sexual needs and aggression "in the wild." Freud it could be argued is saying that the superego now attacks the ego denying out most elemental needs. Those needs though, because of the reconfiguration of civilization are suppressed. The two forces - the superego and the ego, instead of working together are working against each other. If perhaps there is a hope for a sense of a new humanism, that this might be the answer - finding a way for the superego to work with rather than against the ego, that is of course if you have bought in on the duality. The debate rages on. Miguel Llora
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| 185. Evolution in Four Dimensions : Genetic, Epigenetic, Behavioral, and Symbolic Variation in the History of Life (Life and Mind: Philosophical Issues in Biology and Psychology) by Eva Jablonka, Marion J. Lamb | |
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| 186. Strangers to These Shores with Research Navigator, Seventh Edition by Vincent N. Parrillo | |
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| 187. Foundations of Behavioral Research by Fred N. Kerlinger, Howard B. Lee | |
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Book Description Reviews (3)
In the course of working through the book, we (my fellow students and I), have encountered a large number of spelling, grammatical and even content errors. The book needs careful reading and editing. However, the book has a lot to offer if you can look beyond the flaws mentioned above.
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| 188. Social Psychology: Unraveling the Mystery (with Interactive Companion Website Access Card) (2nd Edition) by Douglas T. Kenrick, Steven L. Neuberg, Robert B. Cialdini | |
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Book Description Reviews (3)
Let's hope the competition emulates this author and publisher.
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| 189. Cognitive Therapy of Depression by Aaron T. Beck, A. John Rush, Brian F. Shaw, Gary Emery | |
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A portion of the book is devoted to theories of depression, dealing primarily with 20th century theories of depression. If you want to view depression in a historical context, there is nothing better than Jackson's "Melancholia and Depression." However, we digress at this point. We must remember that this work was copyrighted in 1967, and that there has been significant research on affective disorders since then. The discussion of psychopharmacological intervention does not discuss the selective seratonin reuptake inhibitors such as Prozac, Paxil, and Zoloft. The work of Martin E. P. Seligman, also of the University of Pennsylvania, is not mentioned because it was not completed by the time of the release of this publication. The strongest appeal of this book is the use of cognitive therapy in the treatment of depression. This book has value to academic libraries, mental health professionals and students, as well as people who are interested in the study of depression and mood disorders. In addition, those who have a family member suffering from depression may be given an insight into the diagnosis and treatment of this disorder through reading this book. People who buy this book should also consider purchasing Martin E. P. Seligman's "Learned Optimism," as well as Jungian analyst Julia Kristeva's "Dark Sun."
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| 190. Annual Editions: Anthropology 04/05 (Annual Editions) by ElvioAngeloni | |
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| 191. What Could He Be Thinking?: How a Man's Mind Really Works by Michael Gurian | |
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I particularly enjoyed such topics as intimate separateness, "earn this", the heart vs life journey, "wouldn't have war" remark (pg. 61), the current decades long dominance of the woman's view, and stages of marriage, among many others. One could quibble with the stages, but it is nevertheless food for thought and gives some good insight into most marriages. Don't miss chapter 7 on the male at home. ... Martin Gardner, a science writer of some considerable note and talent, put together something of a quack detection list of 10 or so items. I don't think the term quack has any place here. Gurian does at least give very specific material that one can go to for additional information on sex difference research. This or Gurian's interpretation of it doesn't look like quack information to me. If one can question something about the sex difference argument, it is some educators' views (I think female organiaztion driven) that girl's are equivalent of boys and should be treated as such. There seems to a view that nearly two million years of evolution has not produced brain and other differences between the sexes. That view comes a lot closer to quackery than anything else on this subject. My biggest beef about the books is about some of the organization. Some of the last few chapters seem out of place, but still useful. I did find myself skimming a few sections of the book, since they really do not apply to me. Rearing children, for example. For some reason, he did not include any index. There are plenty of times when I wanted to refer back to info and an index would have been valuable--also for future reference. One saving point on this is that thankfully Amazon has a facility to search the entire book. There's also an abundance of brain terminology that would be served well in an appendix. I finally resorted to taking notes and found a good web site to get additional info ... I'd suggest this book be required reading for men and women.
If you are a feminist, or male in denial about what testosterone does to your brain when in utero, you will not enjoy the time reading this book. As a husband I am now at peace with myself on many issues, including why I can't ever load the dishwasher correctly. As a father I am now far more able to parent my teenage sons because I realize how we are the same. Further, as a result of my confidence from this book, and insights from "Every Mans Battle' (stoker and arterburn) I am intervening and helping shape my teeneage sons lives on on issues of sexuality, pornography and other behaviour traps that face them daily. As a husband I have better understanding of my wifes view of work, the home, and what she values in a elationship. There are countless communication and value styles, and day to day, head to head issues in our relationship where this book has helped me. This proves you are never too old, or too married to learn. This book is chock full of "aha's" as you realize why things work the way they do, either in a male to female or female to male manner. Here are a few of mine. Why I seem to go blank, look for a quick summary or resolution, or am unable to concentrate and get frustrated when discussing complex relationship topics after 30-45 minutes (women have more parts of their brains dedicated to speech and cache information more quickly). Why my wife can remember staggering deatils about the times she's been hurt or happy (its not because I'm stupid its because of how womens memory is structured). If you are a guy and thinking about reading this, buy it and quit wasting time. If you are a women in a "relationship" buy it for your man and tell him it is only one of three books you'll ever ask him to read, even if you have to use sex to get it read. You already know the chances are slim he'll never buy a book like this (self help books are like directions - you don't buy them and you don't ask for them).
I think it is fine to be skeptical about some of this science, as the doctor from San Jose points out, but it doesn't logically follow that just because the science isn't perfect that the ideas in this book are wrong (which seems to be the implication). In fact, I would say that empirical evidence tends to support the author's ideas, and that the idea that men and women think totally differently is not a particularly wild one. Focusing only on the science misses the point, and I couldn't disagree more with the statement, "If you want a healthy relationship you don't need to read a book to learn how." EVERYONE struggles with relationships, and if reading books or talking to friends or, god forbid, even talking to a shrink doctor, helps you, then that is great and you should go for it. Books can provide perspective, advice and understanding, and, in this particular case they can shed light on behaviours, and it is easier to tolerate a behavior if you understand why. Now I agree with the good doctor's opinion that it is easy to use "that's just the way I am" as an excuse for bad behavior, but the differences in memory, emotional tendencies and other things discussed in this book are not all behaviors, but in many cases really are "just the way we are." I would go further to argue that communication styles are also "just the way we are," because even if they are learned behaviors, they are totally ingrained by adulthood, so you have to learn to translate what people say from their way of thinking to yours in order to respond properly and have a meaningful dialog. And this does filter into such everyday things as channel flipping and a host of other things that women don't understand about men. I think it filters into everything. My wife is finally understanding that when it takes me 10 or 20 seconds to process what she says when I am watching something interesting on TV, it is not because I am purposely ignoring her or am not interested in what she has to say. It's just that I can only concentrate on one thing at a time, and it takes a bit to change gears. On a final note, the doctor closes by saying nobody changes and that you need to find someone rational, good and loving. OK, I believe that to be true, but in my limited experience, on the rationality front, women have the same capacity for rationality as men, but they are 100 times more likely to throw it by the wayside if it conflicts with their emotions. Most women I know don't make personal decisions after a rational thought process weighing all the factors. But because I know and accept that, it doesn't bother me that my wife is so irrational sometimes, and I don't try to solve all her problems with reason, like I try to do for myself. I do try to separate out the emotional issues from the logical ones sometimes, but most of the time she just needs someone to stand by her, listen, care and suppport her. My best advice to men is that to learn how to do that, and to women, is to learn how to forgive and understand us when we don't, because this isn't our natural tendency. ... Read more | |
| 192. AIDS in the Twenty-First Century : Disease and Globalization by Tony Barnett, Alan Whiteside | |
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WHile well documented, it is readable. The next college level course I teach on contemporary issues will surely include this as required reading. My students will thank me for it.
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| 193. Global Problems and the Culture of Capitalism (3rd Edition) by Richard H. Robbins | |
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| 194. Language of Space by Bryan Lawson | |
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| 195. Religion Explained: The Evolutionary Origins of Religious Thought by Pascal Boyer | |
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Boyer's book is one of the best examples of making good use of evolutionary thinking from the young science of evolutionary psychology and the proto-science of memetics to bring new insights to anthropological data. His concepts become not just a way of explaining away "weird beliefs" but explanations for broad patterns in human belief in general. Boyer applies a coherent evolutionary epistemology to human belief and especially to the concepts and practices we consider religion. The result is fascinating speculation with a new perspective and a good foundation. Since this is the kind of book that tries to explain why we believe what we believe, people starting with a different set of metaphysical assumptions will find it difficult to appreciate. Just as skeptics are fun to read until they attack our own beliefs, people of one religion will probably find Boyer's explanations fit well to other religions, but not their own. Such is life I suppose. To what extent can the same kind of explanations apply to scientific theories? Boyer addresses this by emphasizing that scientific ideas are very counter-intuitive and result from a lot of hard work to formulate and communicate them in specific ways, making them distinguishable from other kinds of concepts that arise more naturally. Boyer argues that the domain we think of as religion is largely artifical. He believes that the experience of the numinous or special contact of certain individuals with supernatural agents cannot explain the widespread transmission of "religion" in culture. However, neither is the transmission of culture or the appearance of beliefs in different cultures arbitrary. Some concepts are passed on or reappear and others don't, and certain patterns emerge in every culture. The concepts that take on special importance to human life, as diverse as they seem, actually share certain qualities in all cultures. Looking carefully at the cognitive processes that produce concepts and make them likely to be remembered and passed on, religious ideas and practices, Boyer insists, must be a result of the same cognitive processes that are used in other contexts, rather than special ones for perceiving supernatural agents in a transcendental domain. There is an important nuance here. Some authors have argued from an evolutionary perspective that we have concepts for supernatural agents and perform behaviors relevant to those agents because of adaptive pressures specifically to perceive and act on "religious" forces of some sort. For example, Boyer says that we believe in spirits because they activate our inference systems for human agency and social exchange, and then are remembered and passed on because they make personally compelling explanations for what we observe. We tend pick up the particular concepts from our parents and local culture which fit our general explanatory needs. But what makes some concepts spread so much better than others? That's the question that meme theorists try to address, and one of Boyer's clever ideas is tying it back to evolutionary psychology. Boyer's idea tying this all together is "aggregate relevance," which says that concepts which activate more of our shared universal biological inference systems and activate more of our emotional response patterns will have a bias in being remembered and passed on, and will also be more likely to be Some interesting points: (1) Boyer makes use of recent concepts from cognitive linguistics, such as the work of George Lakoff, to show how we categorize things in ways shaped by evolution. (2) People have intuitions in certain general domains not primarily because they generalize from experience because of psychological adaptations (and therefore internal templates) for categorizing different things and drawing inferences from them. The templates produce intuitions about things. Violations of our templates are remembered better. (3) The inferences we can draw about intentional agents are particularly rich, and apply to a wide variety of situations important to our daily life, so it is very natural for concepts about supernatural agents to fill our need to explain daily events, thoughts, and feelings, and especially misfortune. (4) When we combine our moral intuitions with our rich inferences about agents allows agent to be thought of as *relevant* to morality, even though we don't seem to actually need the concept of a supernatural agent or exemplar to think and act morally. (5) The relationship between coalition building, forming dominance hierarchies, and categorizing people is discussed. Inferences that we normally apply to species (such as essential hereditary qualities) are sometimes applied to groups of human beings instead, especially using easy-to-detect and hard-to-fake signs. (6) Boyer sees fundamentalism as a result of our coalitional instincts, a reaction to defection from a coalition, and to the secular message that defection from the constraints of cultural rules can be accomplished at low cost. (7) Boyer sees ritual as a way of exhibiting and testing social cooperation while providing a salient explanation for changes we observe in our own behavior. (8) Boyer distinguishes the doctrinal version of concepts produced by guilds of literate specialists from the personal or local versions of the same concepts used by people everyday in their thinking.
Using Evolutionary Psychology as a foundation, Boyer describes how specific brain structures evolved to perform specific inferences related to basic survival (especially relevant are predatory and contagion inference) and the numerous inter-related systems used for conspecific interaction and cooperation. [It is especially important to understand that most inferences operate apart from conscious perception.] After comprehensive discussion of the multitudinous, interactive inference systems, Boyer describes how they collectively work to form religion. He explains that most varieties religious concepts (gods, spirits and other supernatural agents and their abilities; morality; death issues, etc.) and public behavior (rituals and prayer, religious-associated violence) can be explained in terms of these inference systems. While he presents an effective argument for most aspects of religion, Boyer admits that a convincing scientific explanation for some forms of ritualistic behavior is elusive. He offers detailed speculation regarding the etiology of rituals, but admits the research at this time is inconclusive and mostly speculative. He compares rituals to similar non-religious activity, such as the compulsions associated with Obsessive-Compulsive Disorder, but this is only a plausible partial explanation because religious rituals exhibit distinct differences. OCD compulsions are undesired and cause psychological distress in the participant, while participation in rituals is usually voluntary and isn't inherently distressing to the participants (though sometimes it can be). Also, rituals normally occur in a culturally-related social context while compulsions are a repetitive form of individual behavior. The only element of Religion Explained that was a little disappointing to me was the cursory discussion of secularism. Boyer explains that religion (in one form or another) is conducive to normal human brain functions. This of course evokes discussion of why some people are completely irreligious. Boyer only touches on this issue briefly and in a manner which seems a little obtuse to me (he states the issue isn't completely explanable in the context of his argument). Religion Explained is a fascinating scientific treatise on a unique and undeniably significant form of human behavior. This is a fairly complex work (a behavioral science background is certainly helpful), but only to the extent necessary to form a coherent, comprehensive argument. Boyer has shown undeniably that the etiology of religion is far more multi-faceted than most people infer (both scientists and non-scientists). While his argument will certainly be refined as the various conceptual elements evolve and more research emerges, this new, scientifically vital approach ro religion will likely prove to be a monumental achievement.
In its essence, this book gleans insights from cognitive and social psychology (via the field of evolutionary psychology) to explain why the brain latches onto religious concepts with such zeal. I found one of the more insightful points near the end of the book; there the author indicates that religion is less a 'thing' than a complex of inferences, representations, and biases. This rings true to me. Whatever discipline you study, it is natural to reify that field into a standard set of ideas and explanations. In fact, though, we must be careful to appreciate all these ideas as so much structural framework that may or may not do a good job of representing a more complex reality. In the end, no academic discipline should be monolithic in its approach. It is always exciting to have a new field or novel set of empirical techniques seed a barren old field, for fresh ideas are bound to sprout. It seems that the emerging science of evolutionary psychology, though it faces many challenges of its own, may lead us to better understand why people the world over cling to counterintuitive (or as the author coins, counterontological) ideas about reality. This book may or may not convince you of its thesis but it will certainly cause you to revisit your old ideas with a new perspective.
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| 196. Learning, Fourth Edition by A. Charles Catania | |
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| 197. The Seven Sins of Memory: How the Mind Forgets and Remembers by Daniel L. Schacter | |
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our price: $10.50 (price subject to change: see help) Asin: 0618219196 Catlog: Book (2002-05-07) Publisher: Houghton Mifflin Sales Rank: 33867 Average Customer Review: US | Canada | United Kingdom | Germany | France | Japan |
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Reviews (26)
We are given an enticing introduction that is a snapshot of the 8 chapters which follow, the first 7 dealing with the seven sins: Transience, Absent-mindedness, Blocking, Misattribution, Suggestibility, Bias, and Persistence. The final chapter "...Vices or Virtues?" is a grand climateric which reviews the intrinsic(s) of each virtue and a discourse on origin of memory sins: whether collosal blunder by Mother Nature or a by-product of otherwise adaptive features of memory and in which the best explanations might be explored utilizing "reverse-engineering" theorizing. The book both is and is not a teaching text: it may be read for general concept but also reaches into deeper levels of cognitive processes which may invoke tedious but pleasureable ratiocination. The case of mnemonist Shereshevski whose virtual (near total) recall of everything, significant and insignificant, precluded his ability to function at an abstract level gives us pause. Sources of these memory pecadilloes is discussed as adaptive (adaptation), exaption (SJG), and spandrel, where the faux pas are not mere nuisances, and where memory links our past with the present and is available for future reference. Again, though the book reads easily, there is an enormous wealth of data and tentative assumptions which causes us to ruminate with weighty passion; and, if we are so disposed, to ponder the wither of memory and its various modes of rigidity, plasticity, and specious nature - and shown to vary betwixt the sexes and within the sexes. The author provokes us to mull these issues and so try to grasp the delicate wonderment of memory and those old ghost glories again to rise. An error to be pointed out to the reader lies on page 182 which states "-the beta-blocker propanolol - that prevents the release of stress-related hormone." should read "...that prevents the action of stress-related hormone." The book has sundry good features including 21 pages of notes, 26 pages of significant bibliography, and 14 page index written by seasoned writer of 8 prior books on memory. It is highly recommended and I believe it will improve your memory also.
Schacter devotes a chapter to each of the sins, like transience, absentmindedness, and so on. There is a chapter on the sin of blocking. We have a phrase for it: "It's on the tip of my tongue." This one is so universal that of fifty-one languages surveyed, forty-five have a similar phrase (the Cheyenne translates to "I have lost it on my tongue."). It is far more likely to happen when you are trying to remember someone's name; remembering Mr. Baker is much harder to remember than the word "baker" because Mr. Baker designates one individual, whereas "baker" designates a well known range of activities and products. One of the traps people fall into is while trying to retrieve a tip-of-the-tongue word, they find a sound-alike word and keep hitting on that, which delays finding the target word. There is lots that can go wrong with memory, and Schacter presents amazing clinical cases, like the man who had no capacity to remember anyone's name while he could remember other things without difficulty, to show specific and extreme problems. But in the final chapter of the book Schacter reports that these sins are not design flaws, not products of a basically defective system. He uses (but does not over-use) evolutionary biology to show that brains have made trade-offs to produce a useful working system that will quite naturally fail in some instances. It might be handy to remember absolutely everything, but then our minds would be too crowded to do other things efficiently; there have been cases of people who formed memories of virtually everything that happened to them, and were so inundated with details they could not function in the real world. The brain is made to forget things it does not use regularly. You can read this book and become more forgiving about your own forgetfulness and others; Schacter's readable, fascinating account will make you admire just how well your faulty memory works.
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