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Descartes' Baby: How the Science of Child Development Explains What Makes Us Human Paperback – International Edition, April 27, 2005

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Product Details

  • Paperback: 288 pages
  • Publisher: Basic Books; Export Ed edition (April 27, 2005)
  • Language: English
  • ISBN-10: 0465007864
  • ISBN-13: 978-0465007868
  • Product Dimensions: 5 x 0.7 x 8 inches
  • Shipping Weight: 10.6 ounces (View shipping rates and policies)
  • Average Customer Review: 3.7 out of 5 stars  See all reviews (18 customer reviews)
  • Amazon Best Sellers Rank: #411,707 in Books (See Top 100 in Books)

Editorial Reviews

From Publishers Weekly

Erudite cognitive scientist Bloom (How Children Learn the Meaning of Words) deftly reconciles notions of human mental life—in art, religious belief and morality—with the latest in child development research. Bloom's central thesis is that what makes us uniquely human is our dualism: our understanding that there are material objects, or bodies, and people, or souls. He opens with evidence of babies' capacity to understand physical processes. What's more, he argues, children can anticipate the goals and intentions of others—an ability he calls "mindreading." In a fascinating summary of research into children's ideas about representation, Bloom highlights a fundamental human cognitive preoccupation with intention. It is this preoccupation, he suggests, that explains the value of art in human society. In a similar vein, Bloom says, morality and altruism are inborn, not learned. Further, he argues counterintuitively that empathy and rationality can be mutually reinforcing, while impartiality and reasoned argument often have emotional roots. Keenly focused on child development as a gold mine for truths about human cognition, Bloom confidently—but never aggressively—engages with the thought of Chomsky, Dennett, Gould, Pinker and Piaget. His prose abounds with lively examples from conceptual art, contemporary fiction and his own child-rearing observations. The result is a delightful and humane study that makes rewarding reading for those interested in cognitive psychology's broader implications.
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved. --This text refers to an out of print or unavailable edition of this title.

From The New England Journal of Medicine

Paul Bloom's premise in Descartes' Baby is that we are natural-born dualists. As infants, we instinctively divide the world into physical objects and mental states, and we reason differently about the two. Babies find it perfectly natural for a person to begin moving without coming into physical contact with anything but are surprised if an object moves under the same conditions. Out of the dichotomy between things and people grows our conviction that body and mind are distinct entities -- that physical things are driven by principles such as solidity and gravity and immaterial minds are driven by emotions and goals. Bloom does a masterly job of illustrating how we manipulate our dualism. We are able to see the same object as part of either the physical world or the mental world. We think differently about a painting by Vermeer and one that was painted to look like a Vermeer. We judge not only the physical product but also the creative act that led to the product, an act that is intimately tied to the goals of the creator. We can thus see a thing as more than a thing. But we can also see a person as less than a person. Disgust is a reaction to the physical, and when we use the term to describe our reaction to people, we are, in effect, turning those people into physical objects -- we can then scorn them, ignore them, or even kill them. In skillful prose that weaves together clinical research, literature, philosophy, neuroscience, and captivating examples from children (some of the best are from his own family), Bloom makes the case that responding differently to physical things and to immaterial minds is adaptive, an unsurprising product of evolutionary pressures. Moreover, the capacity to respond to the minds of others, which has developed during evolutionary time, has led to unexpected by-products during historical time. These by-products are some of our most interesting and distinctive traits -- the ability to construct religions, value art, and hold moral beliefs, to name just a few featured in the book. Bloom also makes a thought-provoking case for historical progress, not only in our dealings in the physical world but also in the moral world -- we are "nicer to one another than we used to be," Bloom writes. In addition to outlining change over evolutionary and historical timescales, Bloom tackles change over ontogenetic time. His examples from the world of developmental psychology are some of his best, since this is his own discipline. Bloom is careful not to claim that babies are full-blown dualists. The bias to see objects as distinct from people provides the foundation for a dualist stance, but that orientation needs to be fleshed out by children as they interact with members of their culture. Bloom stops here. He does not consider the possibility of a culture that eschews dualism -- a culture in which it does not make sense to ask whether the mind affects the body (or vice versa) because the two are one and the same. Are there nondualist cultures? Could there be? What type of historical trajectory might lead to nondualism? What type of developmental path would children born into nondualist cultures follow? Although it does not raise these questions, Bloom's far-reaching and provocative book brings novel speculations of this sort into bold relief and thus maps out the terrain for a new generation of thinkers. Susan Goldin-Meadow, Ph.D.
Copyright © 2004 Massachusetts Medical Society. All rights reserved. The New England Journal of Medicine is a registered trademark of the MMS. --This text refers to an out of print or unavailable edition of this title.

Customer Reviews

Dualism in action!
While there is a great deal of good information in this book, there are serious gaps that aren't even clearly indicated.
Stephen A. Haines
All 240 pages could be summed up in a page or two.
Amazon Customer

Most Helpful Customer Reviews

21 of 22 people found the following review helpful By A Customer on April 22, 2004
Format: Hardcover
Engaging and funny cognitive scientist Paul Bloom's second book is a fascinating read. In it, he argues that we are wired to view the world as containing both bodies and souls. Bloom argues convincingly that it is for this reason, that even when the idea of psychophysical dualism clashes with our intellectual understanding of bodies and souls, we still maintain vestiges of a belief in the immaterial soul. His discussions of a huge range of fascinating issues make this book a must-read.
Descartes' Baby is incredibly fun to read, and is smattered with bits of humor and amusing anecdotes about real children and adults. Indeed, one of the most humorous moments in this lively book is Bloom's account of a neuroscientist colleague's culinarily-motivated search for animals without a certain neural structure, because, he reasoned, animals without this certain structure surely didn't have consciousness and therefore we safe to eat.
Another strength of the book is Bloom's treatment of disgust. His view is both interesting and nuanced and falls naturally from his argument that we are intuitive dualists at heart. Other high points are his discussion of art and forgery, and his quite funny discussion of humor.
It's not often that I read nonfiction. Normally I find it either too pedantic or too technical and narrow in scope to appeal to an outsider. One of the tremendous strengths of this book is that someone without training in developmental psychology or philosophy can follow it with ease, while still finding it intellectually satisfying.
This book is truly a gem -- both entertaining and important. It's a must-read for anyone who has ever wondered about human nature.
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13 of 14 people found the following review helpful By A Customer on April 19, 2004
Format: Hardcover
This is an amazing book. It is written with great clarity, insight, and humor while at the same time preserving scientific and conceptual rigor-a very rare combination indeed. How often is one lucky enough to pick up a book covering complex issues in science and philosophy and find that it is so riveting that one stays up all night reading it?
Bloom addresses one of the deepest and most profound issues of what makes us human, our tendencies to see others as comprised of utterly distinct bodies and minds, that is the dualism of Descartes. While modern philosophers and cognitive scientists may largely reject dualism, the rest of us , and even those philosophers and scientists in their less reflective moments, embrace dualism so completely that it colors every aspect of our interpretations of others and of their activities.
Bloom's book brilliantly shows how this dualism is not some late emerging impression made by one's culture or society, instead it is a fundamental part of how our minds are built, and can be seen in rudimentary forms even in infancy. He explains how it emerges and why it makes sense that we should all be endowed with this assumption, even if it is in many ways severely misleading. He shows how our dualism explains an extraordinary range of otherwise puzzling phenomena in domains as diverse as disgust, art forgery, humor, religion and altruism. Bloom is a leading researcher on the development of children's minds who is also an award winning writer; and this book shows how these two skills can mutually reinforce each other in ways that create fascinating, enlightening, and engaging reading. Any one interested in children, in cognitive science, or simply in human nature, will find themselves adoring this book. This book is science writing at its very best.
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38 of 47 people found the following review helpful By David Weinberger on May 6, 2006
Format: Paperback Verified Purchase
In Descartes' Baby, Paul Bloom engagingly writes about research that shows babies are more sophisticated than we usually give them credit for. At a very early age, babies are aware of the constancy of objects, that appearances may be deceptive, and that other people may hold false beliefs. The problem is what Bloom makes of this.

Bloom thinks those experiments prove babies are Cartesian dualists because they distinguish objects from belief-holding humans. But dualism isn't simply the belief that there's a difference between people and objects. We were making that distinction before Descartes. Cartesian dualism conceives of the mental and the physical as so distinct and different that it doesn't seem the two could ever even interact. And that's not a distinction babies make. If "dualism" means that we distinguish conscious critters from inanimate things, then, yes, we're all dualists. But what have we learned except a new definition of "dualist"?

Baby dualism isn't even necessary dual. I can believe that you are different from a log because you are aware of and care about your world without thinking that you are made of two types of substance. I don't think Bloom has shown much more than that babies are aware that logs don't think and feel but people do.

This "insight" doesn't give Bloom much of a lever for understanding the Big Issues he deals with: Art, philosophy, religion, ethics... For example, he wonders how we can be moved by "anxious objects," i.e., art such as Warhol's Brillo boxes or conceptual art such as a dead horse hung from the ceiling. Most of the chapter goes through the predictable explanations of why we respond to art. At the end he acknowledges that he hasn't yet explained the appeal of "anxious" art. The big explanation: "...
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