Mating Mind: How Sexual Choice Shaped the Evolution of Human Nature

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Overview

Many aspects of how and why the human mind evolved remain mysterious. While Darwinian natural selection has successfully explained the evolution of much of life on earth, it has never seemed fully adequate to explain the aspects of our minds that seem most uniquely and profoundly human—art, morality, consciousness, creativity, and language. Nor has natural selection offered solutions to how the human brain evolved so quickly—in less than 2 million years—and why such a large brain remains unique to our species.

Now, in The Mating Mind, a pioneering work of evolutionary science, these aspects of human nature are at last explored and explained. Until fairly recently most biologists have ignored or rejected Darwin's claims for his other great theory of evolution—sexual selection through mate choice, which favors traits simply because they prove attractive to the opposite sex. But over the last two decades, biologists have taken up Darwin's insights into how the reproduction of the sexiest is as much a focus of evolution as the survival of the fittest.

In this brilliantly ambitious and provocative book, evolutionary psychologist Geoffrey Miller shows the evolutionary power of sexual choice and the reasons why our ancestors became attracted not only to pretty faces and healthy bodies, but to minds that were witty, articulate, generous, and conscious. The richness and subtlety of modern psychology help to reveal how the human mind evolved, like the peacock's tail and the elk's antlers, for courtship and mating.

Drawing on new ideas from evolutionary biology, economics, and psychology, Miller illuminates his arguments with examples rangingfrom natural history to popular culture, from the art of New Guinea's bowerbirds to the sexual charisma of South Park's school chef. Along the way, he provides fascinating insights into the inarticulacy of teenage boys, the diversity of ancient Greek coins, the reasons why Scrooge was single, the difficulties of engaging with modern art, and the function of sumo wrestling.

Witty, powerfully argued, and continually thought-provoking, Miller's cascade of ideas bears comparison with such pivotal books as Richard Dawkins's The Selfish Gene and Steven Pinker's The Language Instinct. It is a landmark in our understanding of our own species.
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Editorial Reviews

Natural History
Why do we sing, write poetry, tell jokes, believe in fairness, and invent fantastic myths? According to evolutionary psychologist Miller, our capacities for art, morality, language, and creativity evolved by sexual selection- that is, because of competition for sexual partners.
Publishers Weekly - Publisher's Weekly
The booming but controversial field of evolutionary psychology attempts to explain human feelings and behaviors as consequences of natural selection, using plausible analogies from the animal kingdom to show (for example) why we have the capacity to enjoy music, or why men commit violent crimes. Miller, an evolutionary psychologist at University College-London, argues that much of human character and culture arose for the same reason peacocks have beautiful tails: mating purposes. A peacock that can find enough to eat and avoid being eaten despite such an enormous appendage must have very good genes; by displaying its tail, then, a peacock displays its potential to be a good mate. Miller looks at several kinds of sexual selection. "Romantic" behavior like the making of complex art wouldn't have helped our ancestors find more food or avoid predators. It might, however, have helped display the fitness of proto-men for the proto-women with whom they wanted to mate--and vice versa. If we like to show off our large vocabularies, it's at least in part because our ancestors sought smart partners. Miller's enjoyable book also surveys animal kingdom parallels and recent theoretical arguments about sexual selection. Like most popular evolutionary psychologists, however, Miller doesn't always distinguish between a plausible story and a scientifically testable hypothesis. And some of his arguments seem covertly circular, or self-serving: Do we really need Darwin to explain why men publish more books than women? Still, picturing "the human brain as an entertainment system that evolved to stimulate other brains," Miller provides an articulate and memorable case for the role of sexual selection in determining human behaviors. Agent, John Brockman. (May) Copyright 2000 Cahners Business Information.|
Library Journal
Miller (senior research fellow, Centre for Economic Learning and Social Evolution, Univ. Coll., London) here argues that the human mind and human behavior--including language and morality--have evolved in part as a result of mating choices made by our hominid ancestors over millions of years. In addition to natural selection, he stresses reproductive adaptations through sexual selection that have emerged in physical traits to distinguish our unique bipedal species from the quadrupedal great apes. His analysis pays special attention to ornamentation, courtship displays, group leadership, and aesthetic creativity as heritable fitness indicators. Miller is to be commended for his frank and learned focus on those sexual aspects of human nature that have enhanced the evolutionary success of our species in terms of both physical characteristics and social patterns. This fascinating and provocative contribution to understanding human sexuality is highly recommended for all large science collections.--H. James Birx, Canisius Coll., Buffalo Copyright 2000 Cahners Business Information.\
Booknews
Miller, affiliated with the Centre for Economic Learning and Social Evolution at University College, London, has a PhD in cognitive psychology from Stanford. He writes for a general audience, drawing on ideas from evolutionary biology, economics, and psychology to explore why human brains have so much capacity for creativity, language, and consciousness<-->developments that are not fully explained by Darwinian natural selection. Annotation c. Book News, Inc., Portland, OR (booknews.com)
Boden
This book is an exhilarating example of joined-up thinking, not to mention elegantly joined-up writing...Reading this book enables a rich confusion of apparently unrealated details to fall into place—and isn't that what science is all about?
Nature
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Product Details

  • ISBN-13: 9780099288244
  • Publisher: Vintage/Ebury (a Division of Random
  • Publication date: 5/28/2001

Meet the Author

Geoffrey F. Miller is senior research fellow at the Centre for Economic Learning and Social Evolution at University College, London. Born in 1965 in Cincinnati, he studied at Columbia University and received a Ph.D. in cognitive psychology from Stanford University. After moving to Europe, he worked at the Universities of Sussex and Nottingham and at the Max Planck Institute of Psychological Research in Munich. He lives in Surrey with his family.
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Read an Excerpt

Central Park

Central Park divides two of Manhattan's greatest treasure collections. On the West Side stands the American Museum of Natural History, with its dinosaur fossils, stuffed African elephants, dioramas of apes, and displays of ancient human remains. On the East Side stands the Metropolitan Museum of Art, with its Rembrandt self-portraits, peacock-shaped sitar, gold rapiers, Roman temple, Etruscan mirrors, and Jacques Louis David's Death of Socrates.

These works symbolize our unique human capacities for art, music, sports, religion, self-consciousness, and moral virtue, and they have troubled me ever since my student days studying biology at Columbia University. It was easy enough for me to take a taxi along the West Seventy-ninth Street transverse (the natural history museum) to East Eighty-first Street (the Met). It was not so easy for our ancestors to cross over from the pre-human world of natural history to the world of human culture. How did they transform themselves from apes to New Yorkers? Their evolutionary path seems obscure.

Yet we know there must have been a path. The human mind evolved somehow. The question scientists have asked for over a century is: How? Most people equate evolution with "survival of the fittest," and indeed most theories about the mind's evolution have tried to find survival advantages for everything that makes humans unique. To extend the metaphor, one kind of theory suggests our problem was not following the transverse to a collection of decorative arts, but traveling a different route to some useful inventions. Perhaps the human mind evolved for military prowess, symbolized by the Sea-Air-Space Museum onthe aircraft carrier USS Intrepid, docked at Pier 86. Or perhaps our minds evolved for reciprocal economic advantage, symbolized by the World Trade Center and Wall Street, or through a thirst for pure knowledge, as housed in the New York Public Library. The survival advantages of better technology, trade, and knowledge seem obvious, so many believe the mind's evolution must have been technophilic and survivalist.

Ever since the Darwinian revolution, this survivalist view has seemed the only scientifically respectable possibility. Yet it remains unsatisfying. It leaves too many riddles unexplained. Human language evolved to be much more elaborate than necessary for basic survival functions. From a pragmatic biological viewpoint, art and music seem like pointless wastes of energy. Human morality and humor seem irrelevant to the business of finding food and avoiding predators. Moreover, if human intelligence and creativity were so useful, it is puzzling that other apes did not evolve them.

Even if the survivalist theory could take us from the world of natural history to our capacities for invention, commerce, and knowledge, it cannot account for the more ornamental and enjoyable aspects of human culture: art, music, sports, drama, comedy, and political ideals. At this point the survivalist theories usually point out that along the transverse lies the Central Park Learning Center. Perhaps the ornamental frosting on culture's cake arose through a general human ability to learn new things. Perhaps our big brains, evolved for technophilic survivalism, can be co-opted for the arts. However, this side-effect view is equally unsatisfying. Temperamentally, it reflects nothing more than a Wall Street trader's contempt for leisure. Biologically, it predicts that other big-brained species like elephants and dolphins should have invented their own versions of the human arts. Psychologically, it fails to explain why it is so much harder for us to learn mathematics than music, surgery than sports, and rational science than religious myth.

I think we can do better. We do not have to pretend that everything interesting and enjoyable about human behavior is a side-effect of some utilitarian survival ability or general learning capacity. I take my inspiration not from the Central Park Learning Center on the north side of the transverse but from the Ramble on the south side. The Ramble is a 37-acre woodland hosting 250 species of birds. Every spring, they sing to attract sexual partners. Their intricate songs evolved for courtship. Could some of our puzzling human abilities have evolved for the same function?

A Mind for Courtship

This book proposes that our minds evolved not just as survival machines, but as courtship machines. Every one of our ancestors managed not just to live for a while, but to convince at least one sexual partner to have enough sex to produce offspring. Those proto-humans that did not attract sexual interest did not become our ancestors, no matter how good they were at surviving. Darwin realized this, and argued that evolution is driven not just by natural selection for survival, but by an equally important process that he called sexual selection through mate choice. Following his insight, I shall argue that the most distinctive aspects of our minds evolved largely through the sexual choices our ancestors made.

The human mind and the peacock's tail may serve similar biological functions. The peacock's tail is the classic example of sexual selection through mate choice. It evolved because peahens preferred larger, more colorful tails. Peacocks would survive better with shorter, lighter, drabber tails. But the sexual choices of peahens have made peacocks evolve big, bright plumage that takes energy to grow and time to preen, and makes it harder to escape from predators such as tigers. The peacock's tail evolved through mate choice. Its biological function is to attract peahens. The radial arrangement of its yard-long feathers, with their iridescent blue and bronze eye-spots and their rattling movement, can be explained scientifically only if one understands that function. The tail makes no sense as an adaptation for survival, but it makes perfect sense as an adaptation for courtship.

The human mind's most impressive abilities are like the peacock's tail: they are courtship tools, evolved to attract and entertain sexual partners. By shifting our attention from a survival-centered view of evolution to a courtship-centered view, I shall try to show how, for the first time, we can understand more of the richness of human art, morality, language, and creativity.

A 1993 Gallup Poll showed that almost half of all Americans accept that humans evolved gradually over millions of years. Yet only about 10 percent believe that natural selection, alone and unguided, can account for the human mind's astounding abilities. Most think that the mind's evolution must have been guided by some intelligent force, some active designer. Even in more secular nations such as Britain, many accept that humans evolved from apes, but doubt that natural selection suffices to explain our minds.

Despite being a committed Darwinian, I share these doubts. I do not think that natural selection for survival can explain the human mind. Our minds are entertaining, intelligent, creative, and articulate far beyond the demands of surviving on the plains of Pleistocene Africa. To me, this points to the work of some intelligent force and some active designer. However, I think the active designers were our ancestors, using their powers of sexual choice to influence--unconsciously--what kind of offspring they produced. By intelligently choosing their sexual partners for their mental abilities, our ancestors became the intelligent force behind the human mind's evolution.


Evolutionary Psychology Turns Dionysian

The time is ripe for more ambitious theories of human nature. Our species has never been richer, better educated, more numerous, or more aware of our common historical origin and common planetary fate. As our self-confidence has grown, our need for comforting myths has waned. Since the Darwinian revolution, we recognize that the cosmos was not made for our convenience.

But the Darwinian revolution has not yet captured nature's last citadel--human nature. In the 1 990s the new science of evolutionary psychology made valiant attempts. It views human nature as a set of biological adaptations, and tries to discover which problems of living and reproducing those adaptations evolved to solve. It grounds human behavior in evolutionary biology.

Some critics believe that evolutionary psychology goes too far and attempts to explain too much. I think it does not go far enough. It has not taken some of our most impressive and distinctive abilities as seriously as it should. For example, in his book How the Mind Works, Steven Pinker argued that human art, music, humor, fiction, religion, and philosophy are not real adaptations, but biological side-effects of other evolved abilities. As a cognitive scientist, Pinker was inclined to describe the human mind as a pragmatic problem-solver, not a magnificent sexual ornament: "The mind is a neural computer, fitted by natural selection with combinational algorithms for causal and probabilistic reasoning about plants, animals, objects and people."

Although he knows that reproductive success is evolution's bottom line, he overlooked the possible role of sexual selection in shaping conspicuous display behaviors such as art and music. He asked, for example, "If music confers no survival advantage, where does it come from and why does it work?" Lacking any manifest survival function, he concluded that art and music must be like cheesecake and pornography--cultural inventions that stimulate our tastes in evolutionarily novel ways, without improving our evolutionary success. His views that the arts are "biologically frivolous" has upset many performing artists sympathetic to evolutionary psychology. In a televised BBC debate following the publication of How the Mind Works, the theatrical director and intellectual polymath Jonathan Miller took Pinker to task for dismissing the arts as non-adaptations without considering all their possible functions. One of my goals in writing this book has been to see whether evolutionary psychology could prove as satisfying to a performing artist as to a cognitive scientist. It may be economically important to consider how the mind works, but it is also important to consider how the mind mates.

The view of the mind as a pragmatic, problem-solving survivalist has also inhibited research on the evolution of human creativity, morality, and language. Some primate researchers have suggested that human creative intelligence evolved as nothing more than a way to invent Machiavellian tricks to deceive and manipulate others. Human morality has been reduced to a tit-for-tat accountant that keeps track of who owes what to whom. Theories of language evolution have neglected human storytelling, poetry, wit, and song. You have probably read accounts of evolutionary psychology in the popular press, and felt the same unease that it is missing something important. Theories based on the survival of the fittest can nibble away at the edges of human nature, but they do not take us to the heart of the mind.

Moreover, the ritual celibacy of these survivalist doctrines seems artificial. Why omit sexual desire and sexual choice from the pantheon of evolutionary forces that could have shaped the human mind, when biologists routinely use sexual choice to explain behavioral abilities in other animals? Certainly, evolutionary psychology is concerned with sex. Researchers such as David Buss and Randy Thornhill have gathered impressive evidence that we have evolved sexual preferences that favor pretty faces, fertile bodies, and high social status. But evolutionary psychology in general still views sexual preferences more often as outcomes of evolution than as causes of evolution. Even where the sexual preferences of our ancestors have been credited with the power to shape mental evolution, their effects have been largely viewed as restricted to sexual and social emotions--to explain, for example, higher male motivations to take risks, attain social status, and demonstrate athletic prowess. Sexual choice has not been seen as reaching very deep into human cognition and communication, and sexuality is typically viewed as irrelevant to the serious business of evolving human intelligence and language.

In reaction to these limitations, I came to believe that the Darwinian revolution could capture the citadel of human nature only by becoming more of a sexual revolution--by giving more credit to sexual choice as a driving force in the mind's evolution. Evolutionary psychology must become less Puritan and more Dionysian. Where others thought about the survival problems our ancestors faced during the day, I wanted to think about the courtship problems they faced at night. In poetic terms, I wondered whether the mind evolved by moonlight. In scientific terms, sexual selection through mate choice seemed a neglected factor in human mental evolution. Through ten years of researching sexual selection and human evolution, since the beginning of my Ph.D., it became clear to me that sexual selection theory offered valuable intelligence about aspects of human nature that are important to us, and that cry out for evolutionary explanation, but that have been ignored, dismissed, or belittled in the past.

Trying a Different Tool

The human brain and its diverse capacities are so complex, and so costly to grow and maintain, that they must have arisen through direct selection for some important biological function. To date, it has proven very difficult to propose a biological function for human creative intelligence that fits the scientific evidence. We know that the human mind is a collection of astoundingly complex adaptations, but we do not know what biological functions many of them evolved to serve.

Evolutionary biology works by one cardinal rule: to understand an adaptation, one has to understand its evolved function. The analysis of adaptations is more than a collection of just-so stories, because according to evolutionary theory there are only two fundamental kinds of functions that explain adaptations. Adaptations can arise through natural selection for survival advantage, or sexual selection for reproductive advantage. Basically, that's it.

If you have two tools and one doesn't work, why not try the other? Science has spent over a century trying to explain the mind's evolution through natural selection for survival benefits. It has explained many human abilities, such as food preferences and fear of snakes, but it consistently fails to explain other abilities for decorative art, moral virtue, and witty conversation. It seems reasonable to ask whether sexual selection for reproductive benefits might account for these leftovers. This suggestion makes sexual selection sound like an explanation of last resort. It should not be viewed that way, because sexual selection has some special features as an evolutionary process. As we shall see, sexual selection is unusually fast, powerful, intelligent, and unpredictable. This makes it a good candidate for explaining any adaptation that is highly developed in one species but not in other closely related species that share a similar environment.


What Makes Sexual Selection So Special?

In the 1930s, biologists redefined natural selection to include sexual selection, because they did not think sexual selection was very important. Following their precedent, modern biology textbooks define natural selection to include every process that leads some genes to out-compete other genes by virtue of their survival or reproductive benefits. When one biologist says "evolution through natural selection," other biologists hear "evolution for survival or reproductive advantage." But non-biologists, including many other scientists, still hear "survival of the fittest." Many evolutionary psychologists, who should know better, even ask what possible "survival value" could explain some trait under discussion. This causes enormous confusion, and ensures that sexual selection continues to be neglected in discussions of human evolution.

In this book I shall use the terms "natural selection" and "sexual selection" as Darwin did: natural selection arising through competition for survival, and sexual selection arising through competition for reproduction. I am perfectly aware that this is not the way professional biologists currently use these terms. But I think it is more important, especially for non-biologist readers, to appreciate that selection for survival and selection for attracting sexual partners are distinct processes that tend to produce quite different kinds of biological traits. Terms should be the servants of theories, not the masters. By reviving Darwin's distinction between natural selection for survival and sexual selection for reproduction, we can talk more easily about their differences.

One difference is that sexual selection through mate choice can be much more intelligent than natural selection. I mean this quite literally. Natural selection takes place as a result of challenges set by an animal's physical habitat and biological niche. The habitat includes the factors that matter to farmers: sunlight, wind, heat, rain, and land quality. The niche includes predators and prey, parasites and germs, and competitors from one's own species. Natural selection is just something that happens as a side-effect of these factors influencing an organism's survival chances. The habitat is inanimate and doesn't care about those it affects. Biological competitors just care about making their own livings. None of these selectors cares whether it imposes evolutionary selection pressures that are consistent, directional, efficient, or creative. The natural selection resulting from such selectors just happens, willy-nilly.

Sexual selection is quite different, because animals often have very strong interests in acting as efficient agents of sexual selection. The genetic quality of an animal's sexual partner determines, on average, half the genetic quality of their offspring. (Most animals inherit half their genes from mother and half from father.) As we shall see, one of the main reasons why mate choice evolves is to help animals choose sexual partners who carry good genes. Sexual selection is the professional at sifting between genes. By comparison, natural selection is a rank amateur. The evolutionary pressures that result from mate choice can therefore be much more consistent, accurate, efficient, and creative than natural selection pressures.

As a result of these incentives for sexual choice, many animals are sexually discriminating. They accept some suitors and reject others. They apply their faculties of perception, cognition, memory' and judgment to pick the best sexual partners they can. In particular, they go for any features of potential mates that signal their fitness and fertility.

In fact, sexual selection in our species is as bright as we are. Every time we choose one suitor over another, we act as an agent of sexual selection. Almost anything that we can notice about a person is something our ancestors might have noticed too, and might have favored in their sexual choices. For example, some of us fall in love with people for their quick wits and generous spirits, and we wonder how these traits could have evolved. Sexual choice theory suggests that the answer is right in front of us. These traits are sexually attractive, and perhaps simpler forms of them have been attractive for hundreds of thousands of years. Over many generations, those with quicker wits and more generous spirits may have attracted more sexual partners, or higher-quality partners. The result was that wits became

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Table of Contents

1 Central Park 1
2 Darwin's Prodigy 33
3 The Runaway Brain 68
4 A Mind Fit for Mating 99
5 Ornamental Genius 138
6 Courtship in the Pleistocene 177
7 Bodies of Evidence 224
8 Arts of Seduction 258
9 Virtues of Good Breeding 292
10 Cyrano and Scheherazade 341
11 The Wit to Woo 392
Epilogue 426
Acknowledgments 434
Glossary 436
Notes 447
Bibliography 467
Index 491
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