What had been lacking until relatively recently was an overarching framework or theory through which to grasp the nature of consciousness. The lack of a general theory of consciousness, of how it comes to be that there is something that it is like to be, was really the last rational bastion of opposition to the scientific assertion that consciousness emerges from the brain.

The philosopher discusses the momentous changes taking place in the global financial and political system.

Raised by independent-thinking bohemian parents, Taylor was unschooled until age 13. Join the filmmaker as she shares her personal experiences of growing up home-schooled without a curriculum or schedule, and how it has shaped her educational philosophy and development as an artist.

It's hard to think of another time when there has been such a gulf between intellectuals and activists; between theorists of revolution and its practitioners. Writers who for years have been publishing essays that sound like position papers for vast social movements that do not in fact exist seem seized with confusion or worse, dismissive contempt, now that real ones are everywhere emerging. It's particularly scandalous in the case of what's still, for no particularly good reason, referred to as the 'anti-globalization' movement, one that has in a mere two or three years managed to transform completely the sense of historical possibilities for millions across the planet. This may be the result of sheer ignorance, or of relying on what might be gleaned from such overtly hostile sources as the New York Times; then again, most of what's written even in progressive outlets seems largely to miss the point-or at least, rarely focuses on what participants in the movement really think is most important about it. As an anthropologist and active participant-particularly in the more radical, direct-action end of the movement-I may be able to clear up some common points of misunderstanding; but the news may not be gratefully received. Much of the hesitation, I suspect, lies in the reluctance of those who have long fancied themselves radicals of some sort to come to terms with the fact that they are really liberals: interested in expanding individual freedoms and pursuing social justice, but not in ways that would seriously challenge the existence of reigning institutions like capital or state. And even many of those who would like to see revolutionary change might not feel entirely happy about having to accept that most of the creative energy for radical politics is now coming from anarchism-a tradition that they have hitherto mostly dismissed-and that taking this movement seriously will necessarily also mean a respectful engagement with it. I am writing

One of the most fascinating things to come out of the current We Are 99%/Occupy Wall Street protests is the We Are 99% Tumblr.  At the site, people hold up signs that explain their current circumstances, and it tells the story of a whole range of Americans struggling in the Lesser Depression.  It is highly recommended. DATA The site features pictures of individuals holding their signs, and occasionally the tumblr reproduces the text of the signs themselves underneath the image as html text.  Sometimes the text under the image is blank, sometimes it is a different message, but often it is the sign itself. In order to get a slightly better empirical handle on this important tumblr, I created a script designed to read all of the pages and parse out the html text on the site.  It doesn't read the images (can anyone in the audience automate calls to an OCR?), just the html text.  After collecting all the text on all the pages, the code then goes through it to try to find interesting points. It's a fun exercise, pointing out things I wouldn't have seen otherwise.  For instance, I found this adorable little rascal, pictured below, mucking up the algorithm, as the first version of the code assumed all the ages would have two digits.  I found that he, and the sign his mom made for him as a confessional to her son, hit me a ton harder than any of the more direct signs of despair in this economy:

Brain, bodily awareness, and the emergence of a conscious self: these entities and their relations are explored by Germanphilosopher and cognitive scientist Metzinger. Extensively working with neuroscientists he has come to the conclusion that, in fact, there is no such thing as a "self" -- that a "self" is simply the content of a model created by our brain - part of a virtual reality we create for ourselves. But if the self is not "real," he asks, why and how did it evolve? How does the brain construct the self? In a series of fascinating virtual reality experiments, Metzinger and his colleagues have attempted to create so-called "out-of-body experiences" in the lab, in order to explore these questions. As a philosopher, he offers a discussion of many of the latest results in robotics, neuroscience, dream and meditation research, and argues that the brain is much more powerful than we have ever imagined. He shows us, for example, that we now have the first machines that have developed an inner image of their own body -- and actually use this model to create intelligent behavior. In addition, studies exploring the connections between phantom limbs and the brain have shown us that even people born without arms or legs sometimes experience a sensation that they do in fact have limbs that are not there. Experiments like the "rubber-hand illusion" demonstrate how we can experience a fake hand as part of our self and even feel a sensation of touch on the phantom hand form the basis and testing ground for the idea that what we have called the "self" in the past is just the content of a transparent self-model in our brains. Now, as new ways of manipulating the conscious mind-brain appear on the scene, it will soon become possible to alter our subjective reality in an unprecedented manner. The cultural consequences of this, Metzinger claims, may be immense: we will need a new approach to ethics, and we will be forced to think about ourselves in a fundamentally new way. At

The Great Debate On November 6th, 2010 a panel of renowned scientists, philosophers, and public intellectuals gathered to discuss what impact evolutionary theory and advances in neuroscience might have on traditional concepts of morality. If human morality is an evolutionary adaptation and if neuroscientists can identify specific brain circuitry governing moral judgment, can scientists determine what is, in fact, right and wrong? The panelists were psychologist Steven Pinker, author Sam Harris, philosopher Patricia Churchland, physicist Lawrence Krauss, philosopher Simon Blackburn, bioethicist Peter Singer and The Science Network's Roger Bingham.  Recorded live at the Arizona State University Gammage auditorium.  "The Great Debate" was sponsored by the ASU Origins Project in collaboration with the ASU Sandra Day O'Connor College of Law Center for Law, Science and Innovation; the Faculty of Philosophy at the University of Cambridge; and The Science Network. ------ Sam Harris is the author of the New York Times bestsellers "The Moral Landscape: How Science Can Determine Human Values," "The End of Faith" and "Letter to a Christian Nation." "The End of Faith" won the 2005 PEN Award for Nonfiction. Harris has a doctorate in neuroscience from UCLA and a degree in philosophy from Stanford University. He is a co-founder and CEO of Project Reason, a nonprofit foundation devoted to spreading scientific knowledge and secular values in society.

from the Great Transformation of 1954 to the Arab Spring and the three economic falsehoods that can destroy our civilization.

The basic purpose of the orders was to enable working people to pool their financial resources to supply each other with essentials that the state and the capitalists would not, including life insurance, pensions, cradle-to-grave medical care, and homes and schools for destitute family members. Members paid dues, usually modest, to support these services, which sometimes included their own hospitals, clinics, orphanages, and schools. And unlike private employers, the orders fought hard and usually succeeded in keeping their promises to their members even when times were bad.