How to survive the digital revolution without getting trampled: your guide to online mindfulness, digital self-empowerment, cybersecurity, creepy ads, trustworthy information, and more. Feeling overwhelmed by an avalanche of online content? Anxious about identity theft? Unsettled by the proliferation of fake news? Welcome to the digital revolution. Wait—wasn't the digital revolution supposed to make our lives better? It was going to be fun and put the world at our fingertips. What happened? Keep Calm and Log On is a survival handbook that will help you achieve online mindfulness and overcome online helplessness—the feeling that tech is out of your control—with tips for handling cybersecurity, creepy ads, untrustworthy information, and much more. Taking a cue from the famous World War II morale-boosting slogan (“Keep Calm and Carry On”), Gus Andrews shows us how to adapt the techniques our ancestors used to survive hard times, so we can live our best lives online. She explains why media and technology stress us out, and offers empowering tools for coping. Mindfulness practices can help us stay calm and conserve our attention purposefully. Andrews shares the secret of understanding our own opinions'' “family trees” in order to identify misleading “fake news.” She provides tools for unplugging occasionally, overcoming feelings that we are “bad at technology,” and taking charge of our security and privacy. Andrews explains how social media algorithms keep us from information we need and why “creepy ads” seem to follow us online. Most importantly, she urges us to work to rebuild the trust in our communities that the internet has broken.

Why language ability remains resilient and how it shapes our lives. We acquire our native language, seemingly without effort, in infancy and early childhood. Language is our constant companion throughout our lifetime, even as we age. Indeed, compared with other aspects of cognition, language seems to be fairly resilient through the process of aging. In Changing Minds , Roger Kreuz and Richard Roberts examine how aging affects language—and how language affects aging. Kreuz and Roberts report that what appear to be changes in an older person's language ability are actually produced by declines in such other cognitive processes as memory and perception. Some language abilities, including vocabulary size and writing ability, may even improve with age. And certain language activities—including reading fiction and engaging in conversation—may even help us live fuller and healthier lives. Kreuz and Roberts explain the cognitive processes underlying our language ability, exploring in particular how changes in these processes lead to changes in listening, speaking, reading, and writing. They consider, among other things, the inability to produce a word that's on the tip of your tongue—and suggest that the increasing incidence of this with age may be the result of a surfeit of world knowledge. For example, older people can be better storytellers, and (something to remember at a family reunion) their perceived tendency toward off-topic verbosity may actually reflect communicative goals.

An argument that the meaning of a psychological or biological measure depends on the age, gender class, and ethnicity of the human subject. In Kinds Come First , the distinguished psychologist Jerome Kagan argues that—contrary to the common assumption—age, gender, social class, and ethnicity affect the outcomes of psychological measures, and he questions the popular practice that uses statistical procedures to remove the effects of these categories to confirm a favored predictor-outcome relation. The idea that psychological measures have meanings that transcend the kinds of subjects, Kagan writes, reflects a premature hope of discovering broadly generalizable conclusions. In Kinds Come First , Kagan hopes to persuade investigators otherwise. Kagan examines the unique properties of the four categories, making the case that life stage, gender, class, and ethnicity affect psychological measures in complex, nontrivial ways. He discusses the relevance of a person's developmental stage to many outcomes, focusing on the interval from five to twelve months, when working memory and the ability to relate the past to the present expands. He cites evidence suggesting that a person's gender, class of rearing, and ethnicity, within a particular society, are better predictors of health, arrest record, cognitive skills, and current life satisfaction than either their genomes or answers to a personality questionnaire. Finally, Kagan argues, the biological properties that are more common in one gender, class, or ethnic group, are not a defensible basis for restricting access to an educational program, vocation, or position of authority. A society can ignore such differences in order to honor an ethical imperative for equality without incurring serious costs.

How we filter out what is irrelevant so we can focus on what we need to know. We are surrounded by a world rich with visual information, but we pay attention to very little of it, filtering out what is irrelevant so we can focus on what we think we need to know. Advertisers, web designers, and other “attention architects” try hard to get our attention, promoting products with videos on huge outdoor screens, adding flashing banners to websites, and developing computer programs with blinking icons that tempt us to click. Often they succeed in distracting us from what we are supposed to be doing. In How Attention Works , Stefan Van der Stigchel explains the process of attention and what the implications are for our everyday lives. The visual attention system is efficient, Van der Stigchel writes, because it doesn't waste energy processing every scrap of visual data it receives; it gathers only relevant information. We focus on one snippet of information and assume that everything else is stable and consistent with past experience; that's why most people miss even the most glaring continuity errors in films. If an object doesn't meet our expectations, chances are we won't see it. Van der Stigchel makes his case with examples from real life, explaining, among other things, the limitations of color perception (and why fire trucks shouldn't be red); the importance of location (security guards and radiologists, for example, have to know where to look); the attention-getting properties of faces and spiders; what we can learn from someone else's eye movements; why we see what we expect to see (magicians take advantage of this); and visual neglect and unattended information.

How the scientific study of magic reveals intriguing—and often unsettling—insights into the mysteries of the human mind. What do we see when we watch a magician pull a rabbit out of a hat or read a person's mind? We are captivated by an illusion; we applaud the fact that we have been fooled. Why do we enjoy experiencing what seems clearly impossible, or at least beyond our powers of explanation? In Experiencing the Impossible , Gustav Kuhn examines the psychological processes that underpin our experience of magic. Kuhn, a psychologist and a magician, reveals the intriguing—and often unsettling—insights into the human mind that the scientific study of magic provides. Magic, Kuhn explains, creates a cognitive conflict between what we believe to be true (for example, a rabbit could not be in that hat) and what we experience (a rabbit has just come out of that hat!). Drawing on the latest psychological, neurological, and philosophical research, he suggests that misdirection is at the heart of all magic tricks, and he offers a scientific theory of misdirection. He explores, among other topics, our propensity for magical thinking, the malleability of our perceptual experiences, forgetting and misremembering, free will and mind control, and how magic is applied outside entertaiment—the use of illusion in human-computer interaction, politics, warfare, and elsewhere. We may be surprised to learn how little of the world we actually perceive, how little we can trust what we see and remember, and how little we are in charge of our thoughts and actions. Exploring magic, Kuhn illuminates the complex—and almost magical—mechanisms underlying our daily activities.

What altered states of consciousness—the dissolution of feelings of time and self—can tell us about the mystery of consciousness. During extraordinary moments of consciousness—shock, meditative states and sudden mystical revelations, out-of-body experiences, or drug intoxication—our senses of time and self are altered; we may even feel time and self dissolving. These experiences have long been ignored by mainstream science, or considered crazy fantasies. Recent research, however, has located the neural underpinnings of these altered states of mind. In this book, neuropsychologist Marc Wittmann shows how experiences that disturb or widen our everyday understanding of the self can help solve the mystery of consciousness. Wittmann explains that the relationship between consciousness of time and consciousness of self is close; in extreme circumstances, the experiences of space and self intensify and weaken together. He considers the emergence of the self in waking life and dreams; how our sense of time is distorted by extreme situations ranging from terror to mystical enlightenment; the experience of the moment; and the loss of time and self in such disorders as depression, schizophrenia, and epilepsy. Dostoyevsky reported godly bliss during epileptic seizures; neurologists are now investigating the phenomenon of the epileptic aura. Wittmann describes new studies of psychedelics that show how the brain builds consciousness of self and time, and discusses pilot programs that use hallucinogens to treat severe depression, anxiety, and addiction. If we want to understand our consciousness, our subjectivity, Wittmann argues, we must not be afraid to break new ground. Studying altered states of consciousness leads us directly to the heart of the matter: time and self, the foundations of consciousness.

An empirically informed, philosophical account of the nature of anxiety and its value for agency, virtue, and decision making. In The Anxious Mind , Charlie Kurth offers a philosophical account of anxiety in its various forms, investigating its nature and arguing for its value in agency, virtue, and decision making. Folk wisdom tells us that anxiety is unpleasant and painful, and scholarly research seems to provide empirical and philosophical confirmation of this. But Kurth points to anxiety's positive effects: enhancing performance, facilitating social interaction, and even contributing to moral thought and action. Kurth argues that an empirically informed philosophical account of anxiety can help us understand the nature and value of emotions, and he offers just such an account. He develops a model of anxiety as a bio-cognitive emotion—anxiety is an aversive emotional response to uncertainty about threats or challenges—and shows that this model captures the diversity in the types of anxiety we experience. Building on this, he considers a range of issues in moral psychology and ethical theory. He explores the ways in which anxiety can be valuable, arguing that anxiety can be a fitting response and that it undergirds an important form of moral concern. He considers anxiety's role in deliberation and decision making, using the examples of Martin Luther King, Jr. and the abolitionist John Woolman to show that anxiety can be a mechanism of moral progress. Drawing on insights from psychiatry and clinical psychology, Kurth argues that we can cultivate anxiety so that we are better able to experience it at the right time and in the right way.

How embracing untranslatable terms for well-being—from the Finnish sisu to the Yiddish mensch —can enrich our emotional understanding and experience. Western psychology is rooted in the philosophies and epistemologies of Western culture. But what of concepts and insights from outside this frame of reference? Certain terms not easily translatable into English—for example, nirvāṇa (from Sanskrit), or agápē (from Classical Greek), or turangawaewae (from Māori)—are rich with meaning but largely unavailable to English-speaking students and seekers of wellbeing. In this book, Tim Lomas argues that engaging with “untranslatable” terms related to well-being can enrich not only our understanding but also our experience. We can use these words, Lomas suggests, to understand and express feelings and experiences that were previously inexpressible. Lomas examines 400 words from 80 languages, arranges them thematically, and develops a theoretical framework that highlights the varied dimensions of well-being and traces the connections between them. He identifies three basic dimensions of well-being—feelings, relationships, and personal development—and then explores each in turn through untranslatable words. Ânanda , for example, usually translated as bliss, can have spiritual associations in Buddhist and Hindu contexts; kefi in Greek expresses an intense emotional state—often made more intense by alcohol. The Japanese concept of koi no yokan means a premonition or presentiment of love, capturing the elusive and vertiginous feeling of being about to fall for someone, imbued with melancholy and uncertainty; the Yiddish term mensch has been borrowed from its Judaic and religious connotations to describe an all-around good human being; and Finnish offers sisu —inner determination in the face of adversity. Expanding the lexicon of well-being in this way showcases the richness of cultural diversity while reminding us powerfully of our common humanity. Lomas's website, www.drtimlomas.com/lexicography, allows interested readers to contribute their own words and interpretations.

A new edition of Wegner's classic and controversial work, arguing that conscious will simply reminds of us the authorship of our actions. Do we consciously cause our actions, or do they happen to us? Philosophers, psychologists, neuroscientists, theologians, and lawyers have long debated the existence of free will versus determinism. With the publication of The Illusion of Conscious Will in 2002, Daniel Wegner proposed an innovative and provocative answer: the feeling of conscious will is created by the mind and brain; it helps us to appreciate and remember our authorship of the things our minds and bodies do. Yes, we feel that we consciously will our actions, Wegner says, but at the same time, our actions happen to us. Although conscious will is an illusion (“the most compelling illusion”), it serves as a guide to understanding ourselves and to developing a sense of responsibility and morality. Wegner was unable to undertake a second edition of the book before his death in 2013; this new edition adds a foreword by Wegner's friend, the prominent psychologist Daniel Gilbert, and an introduction by Wegner's colleague Thalia Wheatley. Approaching conscious will as a topic of psychological study, Wegner examines cases both when people feel that they are willing an act that they are not doing and when they are not willing an act that they in fact are doing in such phenomena as hypnosis, Ouija board spelling, and dissociative identity disorder. Wegner's argument was immediately controversial (called “unwarranted impertinence” by one scholar) but also compelling. Engagingly written, with wit and clarity, The Illusion of Conscious Will was, as Daniel Gilbert writes in the foreword to this edition, Wegner's “magnum opus.”

Converging and diverging views on the mind, the self, consciousness, the unconscious, free will, perception, meditation, and other topics. Buddhism shares with science the task of examining the mind empirically; it has pursued, for two millennia, direct investigation of the mind through penetrating introspection. Neuroscience, on the other hand, relies on third-person knowledge in the form of scientific observation. In this book, Matthieu Ricard, a Buddhist monk trained as a molecular biologist, and Wolf Singer, a distinguished neuroscientist—close friends, continuing an ongoing dialogue—offer their perspectives on the mind, the self, consciousness, the unconscious, free will, epistemology, meditation, and neuroplasticity. Ricard and Singer's wide-ranging conversation stages an enlightening and engaging encounter between Buddhism's wealth of experiential findings and neuroscience's abundance of experimental results. They discuss, among many other things, the difference between rumination and meditation (rumination is the scourge of meditation, but psychotherapy depends on it); the distinction between pure awareness and its contents; the Buddhist idea (or lack of one) of the unconscious and neuroscience's precise criteria for conscious and unconscious processes; and the commonalities between cognitive behavioral therapy and meditation. Their views diverge (Ricard asserts that the third-person approach will never encounter consciousness as a primary experience) and converge (Singer points out that the neuroscientific understanding of perception as reconstruction is very like the Buddhist all-discriminating wisdom) but both keep their vision trained on understanding fundamental aspects of human life.

A modern classic about how people really make decisions: drawing on prior experience, using a combination of intuition and analysis. Since its publication twenty years ago, Sources of Power has been enormously influential. The book has sold more than 50,000 copies, has been translated into six languages, has been cited in professional journals that range from Journal of Marketing Research to Journal of Nursing , and is mentioned by Malcolm Gladwell in Blink . Author Gary Klein has collaborated with Nobel laureate Daniel Kahneman and served on a team that redesigned the White House Situation Room to support more effective decision making. The model of decision making Klein proposes in the book has been adopted in fields including law enforcement training and petrochemical plant operation. What is the groundbreaking new way to approach decision making described in this modern classic? We have all seen images of firefighters rescuing people from burning buildings and paramedics treating bombing victims. How do these individuals make the split-second decisions that save lives? Most studies of decision making, based on artificial tasks assigned in laboratory settings, view people as biased and unskilled. Klein proposes a naturalistic approach to decision making, which views people as gaining experience that enables them to use a combination of intuition and analysis to make decisions. To illustrate this approach, Klein tells stories of people—from pilots to chess masters—acting under such real-life constraints as time pressure, high stakes, personal responsibility, and shifting conditions.

How the couch became an icon of self-knowledge and self-reflection as well as a site for pleasure, transgression, and healing. The peculiar arrangement of the psychoanalyst's office for an analytic session seems inexplicable. The analyst sits in a chair out of sight while the patient lies on a couch facing away. It has been this way since Freud, although, as Nathan Kravis points out in On the Couch , this practice is grounded more in the cultural history of reclining posture than in empirical research. Kravis, himself a practicing psychoanalyst, shows that the tradition of recumbent speech wasn't dreamed up by Freud but can be traced back to ancient Greece, where guests reclined on couches at the symposion (a gathering for upper-class males to discuss philosophy and drink wine), and to the Roman convivium (a banquet at which men and women reclined together). From bed to bench to settee to chaise-longue to sofa: Kravis tells how the couch became an icon of self-knowledge and self-reflection as well as a site for pleasure, privacy, transgression, and healing. Kravis draws on sources that range from ancient funerary monuments to furniture history to early photography, as well as histories of medicine, fashion, and interior decoration, and he deploys an astonishing array of images—of paintings, monuments, sculpture, photographs, illustrations, New Yorker cartoons, and advertisements. Kravis deftly shows that, despite the ambivalence of today's psychoanalysts—some of whom regard it as “infantilizing”—the couch continues to be the emblem of a narrative of self-discovery. Recumbent speech represents the affirmation in the presence of another of having a mind of one's own.

Understanding how culture affects the ways we communicate—how we tell jokes, greet, ask questions, hedge, apologize, compliment, and so much more. We can learn to speak other languages, but do we truly understand what we are saying? How much detail should we offer when someone asks how we are? How close should we stand to our conversational partners? Is an invitation genuine or just pro forma? So much of communication depends on culture and context. In Getting Through , Roger Kreuz and Richard Roberts offer a guide to understanding and being understood in different cultures. Drawing on research from psychology, linguistics, sociology, and other fields, as well as personal experience, anecdotes, and popular culture, Kreuz and Roberts describe cross-cultural communication in terms of pragmatics—exploring how language is used and not just what words mean. Sometimes this is easy to figure out. If someone hisses “I'm fine!” though clenched teeth, we can assume that she's not really fine. But sometimes the context, cultural or otherwise, is more nuanced. For example, a visitor from another country might be taken aback when an American offers a complaint (“Cold out today!”) as a greeting. And should you apologize the same way in Tokyo as you would in Toledo? Kreuz and Roberts help us navigate such subtleties. It's a fascinating way to think about human interaction, but it's not purely academic: The more we understand one another, the better we can communicate, and the better we can communicate, the more we can avoid conflict.

A distinguished psychologist considers five conditions that constrain inferences about the relation between brain activity and psychological processes. Scientists were unable to study the relation of brain to mind until the invention of technologies that measured the brain activity accompanying psychological processes. Yet even with these new tools, conclusions are tentative or simply wrong. In this book, the distinguished psychologist Jerome Kagan describes five conditions that place serious constraints on the ability to predict mental or behavioral outcomes based on brain data: the setting in which evidence is gathered, the expectations of the subject, the source of the evidence that supports the conclusion, the absence of studies that examine patterns of causes with patterns of measures, and the habit of borrowing terms from psychology. Kagan describes the important of context, and how the experimental setting—including the room, the procedure, and the species, age, and sex of both subject and examiner—can influence the conclusions. He explains how subject expectations affect all brain measures; considers why brain and psychological data often yield different conclusions; argues for relations between patterns of causes and outcomes rather than correlating single variables; and criticizes the borrowing of psychological terms to describe brain evidence. Brain sites cannot be in a state of “fear.” A deeper understanding of the brain's contributions to behavior, Kagan argues, requires investigators to acknowledge these five constraints in the design or interpretation of an experiment.

An interdisciplinary view of the evolution and consequences of flexible social cognition—the capacity to withhold the inference of mental states to other people. In Invisible Mind , Lasana Harris takes a social neuroscience approach to explaining the worst of human behavior. How can a person take part in racially motivated violence and then tenderly cradle a baby or lovingly pet a puppy? Harris argues that our social cognition—the ability to infer the mental states of another agent—is flexible. That is, we can either engage or withhold social cognition. If we withhold social cognition, we dehumanize the other person. Integrating theory from a range of disciplines—social, developmental, and cognitive psychology, evolutionary anthropology, philosophy, economics, and law—with neuroscience data, Harris explores how and why we engage or withhold social cognition. He examines research in these different disciplines and describes biological processes that underlie flexible social cognition, including brain, genetic, hormonal, and physiological mechanisms. After laying out the philosophical and theoretical terrain, Harris explores examples of social cognitive ability in nonhumans and explains the evolutionary staying power of this trait. He addresses two motives for social cognition—prediction and explanation—and reviews cases of anthropomorphism (extending social cognition to entities without mental states) and dehumanization (withholding it from people with mental states). He discusses the relation of social cognition to the human/nonhuman distinction and to the evolution of sociality. He considers the importance of social context and, finally, he speculates about the implications of flexible social cognition in such arenas for human interaction as athletic competition and international disputes.

How to assess critical aspects of cognitive functioning that are not measured by IQ tests: rational thinking skills. Why are we surprised when smart people act foolishly? Smart people do foolish things all the time. Misjudgments and bad decisions by highly educated bankers and money managers, for example, brought us the financial crisis of 2008. Smart people do foolish things because intelligence is not the same as the capacity for rational thinking. The Rationality Quotient explains that these two traits, often (and incorrectly) thought of as one, refer to different cognitive functions. The standard IQ test, the authors argue, doesn't measure any of the broad components of rationality—adaptive responding, good judgment, and good decision making. The authors show that rational thinking, like intelligence, is a measurable cognitive competence. Drawing on theoretical work and empirical research from the last two decades, they present the first prototype for an assessment of rational thinking analogous to the IQ test: the CART (Comprehensive Assessment of Rational Thinking). The authors describe the theoretical underpinnings of the CART, distinguishing the algorithmic mind from the reflective mind. They discuss the logic of the tasks used to measure cognitive biases, and they develop a unique typology of thinking errors. The Rationality Quotient explains the components of rational thought assessed by the CART, including probabilistic and scientific reasoning; the avoidance of “miserly” information processing; and the knowledge structures needed for rational thinking. Finally, the authors discuss studies of the CART and the social and practical implications of such a test. An appendix offers sample items from the test.

The real story of how our brains and nervous systems change throughout our lifetimes—with or without “brain training.” Fifty years ago, neuroscientists thought that a mature brain was fixed like a fly in amber, unable to change. Today, we know that our brains and nervous systems change throughout our lifetimes. This concept of neuroplasticity has captured the imagination of a public eager for self-improvement—and has inspired countless Internet entrepreneurs who peddle dubious “brain training” games and apps. In this book, Moheb Costandi offers a concise and engaging overview of neuroplasticity for the general reader, describing how our brains change continuously in response to our actions and experiences. Costandi discusses key experimental findings, and describes how our thinking about the brain has evolved over time. He explains how the brain changes during development, and the “synaptic pruning” that takes place before brain maturity. He shows that adult brains can grow new cells (citing, among many other studies, research showing that sexually mature male canaries learn a new song every year). He describes the kind of brain training that can bring about improvement in brain function. It's not gadgets and games that promise to “rewire your brain” but such sustained cognitive tasks as learning a musical instrument or a new language. (Costandi also notes that London cabbies increase their gray matter after rigorous training in their city's complicated streets.) He tells how brains compensate after stroke or injury; describes addiction and pain as maladaptive forms of neuroplasticity; and considers brain changes that accompany childhood, adolescence, parenthood, and aging. Each of our brains is custom-built. Neuroplasticity is at the heart of what makes us human.

A philosophical examination of the treatment of logic and God in Lacan's later psychoanalytic theory. In The Not-Two , Lorenzo Chiesa examines the treatment of logic and God in Lacan's later work. Chiesa draws for the most part from Lacan's Seminars of the early 1970s, as they revolve around the axiom “There is no sexual relationship.” Chiesa provides both a close reading of Lacan's effort to formalize sexual difference as incompleteness and an assessment of its broader implications for philosophical realism and materialism. Chiesa argues that “There is no sexual relationship” is for Lacan empirically and historically circumscribed by psychoanalysis, yet self-evident in our everyday lives. Lacan believed that we have sex because we love, and that love is a desire to be One in face of the absence of the sexual relationship. Love presupposes a real “not-two.” The not-two condenses the idea that our love and sex lives are dictated by the impossibility of fusing man's contradictory being with the heteros of woman as a fundamentally uncountable Other. Sexual liaisons are sustained by a transcendental logic, the so-called phallic function that attempts to overcome this impossibility. Chiesa also focuses on Lacan's critical dialogue with modern science and formal logic, as well as his dismantling of sexuality as considered by mainstream biological discourse. Developing a new logic of sexuation based on incompleteness requires the relinquishing of any alleged logos of life and any teleological evolution. For Lacan, the truth of incompleteness as approached psychoanalytically through sexuality would allow us to go further in debunking traditional onto-theology and replace it with a “para-ontology” yet to be developed. Given the truth of incompleteness, Chiesa asks, can we think such a truth in itself without turning incompleteness into another truth about truth, that is, into yet another figure of God as absolute being?

An overview of the emerging discipline of computational developmental psychology, emphasizing the use of constructivist neural networks. Despite decades of scientific research, the core issues of child development remain too complex to be explained by traditional verbal theories. These issues include structure and transition, representation and processing, innate and experiential determinants of development, stages of development, the purpose and end of development, and the relation between knowledge and learning. In this book Thomas Shultz shows how computational modeling can be used to capture these complex phenomena, and in so doing he lays the foundation for a new subfield of developmental psychology, computational developmental psychology. A principal approach in developmental thinking is the constructivist one. Constructivism is the Piagetian view that the child builds new cognitive structures by using current mental structures to understand new events. In this book Shultz features constructivist models employing networks that grow as well as learn. This allows models to implement synaptogenesis and neurogenesis in a way that allows qualitative changes in processing mechanisms. The book's appendices provide additional background on the mathematical concepts used, and a companion Web site contains easy-to-use computational packages.

A novel, wide-ranging, and comprehensive account of how human emotionality develops, proposing a process in which “nature” and “nurture” are integrated. In Becoming Human , Jennifer Greenwood proposes a novel theory of the development of human emotionality. In doing so, she makes important contributions to the nature-nurture debate in emotion theory and the intracranialist–transcranialist debate in philosophy of mind. Greenwood shows that the distinction between nature and nurture is unfounded; biological and cultural resources are deeply functionally integrated throughout the developmental process. She also shows that human emotional and language development are transcranialist achievements; human ontogenesis takes place in extended cognitive systems that include environmental, technological, and sociocultural resources. Greenwood tells the story of how each of us becomes a full human being: how human brains are constructed and how these brains acquire their contents through massive epigenetic scaffolding. After an introduction in which she explains the efficiency of the human newborn as a learning machine, Greenwood reviews traditional and contemporary theories of emotion, highlighting both strengths and limitations. She addresses the intracranialist–transcranialist debate, arguing that transcranialists have failed to answer important intracranialist objections; describes the depth of the functional integration of intraneural and external resources in emotional ontogenesis; examines early behavior patterns that provide the basis for the development of language; explains the biosemantic theory of representational content, and the wider cognitive systems that define it; and argues that language production and comprehension are always context dependent. Finally, in light of the deep and complex functional integration of neural, corporeal, and sociocultural resources in human ontogenesis, she recommends a multidisciplinary, collaborative approach for future research.