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Wonder has been celebrated as the quintessential passion of childhood. From the earliest stages of our intellectual history, it has been acclaimed as the driving force of inquiry and the prime passion of thought. Yet for an emotion acknowledged so widely for the multiple roles it plays in our lives, wonder has led a singularly shadowy existence in recent reflections. Philosophers have largely passed it over in silence; emotion theorists have shunned it as a case that sits awkwardly within their analytical frameworks. So what is wonder, and why does it matter? In this book, Sophia Vasalou sketches a "grammar" of wonder that pursues the complexities of wonder as an emotional experience that has carved colorful tracks through our language and our intellectual history, not only in philosophy and science but also in art and religious experience. A richer grammar of wonder and broader window into its past can give us the tools we need for thinking more insightfully about wonder, and for reflecting on the place it should occupy within our emotional lives.

Wonder (Philosophy). --- Wonder (Philosophy) --- Philosophy & Religion --- Philosophy

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This book connects recent developments in speculative realism, new materialism, and eco-phenomenology to articulate an approach to wonder that escapes the connected traps of anthropocentrism and correlationism. Brian Onishi argues that wonder has explanatory power for the constitution of the world and the organization of meaning. To do this, he appeals to both fiction (speculative and Weird fiction in particular) and quantum physics. More specifically, he argues that the focus of Weird fiction on impossible experiences and a feeling of something just beyond the limits of one's grasp dramatizes the speculative reach beyond the limits of our understanding. But more than a tool for knowledge acquisition, wonder is an organizing property of objects. Like the collapse of superposition in quantum physics, reality is constituted when objects reveal themselves to other objects and thereby organize themselves into complex objects. Since no relation is exhaustive, the capacity to wonder remains at a material level, and the possibility of reorganization is ever present. Ultimately, Onishi argues for a speculative eco-phenomenology with wonder as an engine for a Weird environmental ethics.--

Aesthetics. --- Literature --- Phenomenology. --- Wonder (Philosophy)

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Magicians have dazzled audiences for many centuries; however, few researchers have studied how, let alone why, most tricks work. The psychology of magic is a nascent field of research that examines the underlying mechanisms that conjurers use to achieve enchanting phenomena, including sensory illusions, misdirection of attention, and the appearance of mind-control and nuanced persuasion. Most studies to date have focused on either the psychological principles involved in watching and performing magic or “neuromagic” - the neural correlates of such phenomena. Whereas performers sometimes question the contributions that modern science may offer to the advancement of the magical arts, the history of magic reveals that scientific discovery often charts new territories for magicians. In this research topic we sketch out the symbiotic relationship between psychological science and the art of magic. On the one hand, magic can inform psychology, with particular benefits for the cognitive, social, developmental, and transcultural components of behavioural science. Magicians have a large and robust set of effects that most researchers rarely exploit. Incorporating these effects into existing experimental, even clinical, paradigms paves the road to innovative trajectories in the study of human behaviour. For example, magic provides an elegant way to study the behaviour of participants who may believe they had made choices that they actually did not make. Moreover, magic fosters a more ecological approach to experimentation whereby scientists can probe participants in more natural environments compared to the traditional lab-based settings. Examining how magicians consistently influence spectators, for example, can elucidate important aspects in the study of persuasion, trust, decision-making, and even processes spanning authorship and agency. Magic thus offers a largely underused armamentarium for the behavioural scientist and clinician. On the other hand, psychological science can advance the art of magic. The psychology of deception, a relatively understudied field, explores the intentional creation of false beliefs and how people often go wrong. Understanding how to methodically exploit the tenuous twilight zone of human vulnerabilities – perceptual, logical, emotional, and temporal – becomes all the more revealing when top-down influences, including expectation, symbolic thinking, and framing, join the fray. Over the years, science has permitted magicians to concoct increasingly effective routines and to elicit heightened feelings of wonder from audiences. Furthermore, on occasion science leads to the creation of novel effects, or the refinement of existing ones, based on systematic methods. For example, by simulating a specific card routine using a series of computer stimuli, researchers have decomposed the effect to assess its essential elements. Other magic effects depend on meaningful psychological knowledge, such as which type of information is difficult to retain or what changes capture attention. Behavioural scientists measure and study these factors. By combining analytical findings with performer intuitions, psychological science begets effective magic. Whereas science strives on parsimony and independent replication of results, magic thrives on reproducing the same effect with multiple methods to obscure parsimony and minimise detection. This Research Topic explores the seemingly orthogonal approaches of scientists and magicians by highlighting the crosstalk as well as rapprochement between psychological science and the art of deception.

persuasion --- Misdirection --- deception --- Psychology --- Magic --- Illusion --- wonder

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While acknowledging the significant gains modernity and post-modernity offer Western civilization in the areas of liberty and knowledge, Schmitz sees in their arguments a superficiality that does not bite to the bone. In The Recovery of Wonder he proposes we approach the world as a gift in order to regain the sense of wonder Shakespeare so eloquently recognized.

Reality. --- Wonder (Philosophy) --- Philosophy --- Truth --- Nominalism --- Pluralism --- Pragmatism

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The attempt to identify the emotional sources of religion goes back to antiquity. In an exploration that bridges science and spirituality, Robert C. Fuller makes the convincing case that a sense of wonder is a principal source of humanity's belief in the existence of an unseen order of life. Like no other emotion, Fuller argues, wonder prompts us to pause, admire, and open our hearts and minds.With a voice that seamlessly blends the scientific and the contemplative, Fuller defines wonder in keeping with the tradition of Socrates--as an emotion related to curiosity and awe that stimulat

Wonder. --- Curiosity --- Emotions --- Awe. --- Psychology, Religious. --- Experience (Religion) --- Evolution (Biology) --- Religious aspects. --- Emotions - Religious aspects.