Anthropomorphizing the Cosmos explores the sociocultural significance of more than three hundred Middle Preclassic Maya figurines uncovered at the site of Nixtun-Ch'ich' on Lake Petén Itzá in northern Guatemala. In this careful, holistic, and detailed analysis of the Petén lakes figurines—hand-modeled, terracotta anthropomorphic fragments, animal figures, and musical instruments such as whistles and ocarinas—Prudence M. Rice engages with a broad swath of theory and comparative data on Maya ritual practice. Presenting original data, Anthropomorphizing the Cosmos offers insight into the synchronous appearance of fired-clay figurines with the emergence of societal complexity in and beyond Mesoamerica. Rice situates these Preclassic Maya figurines in the broader context of Mesoamerican human figural representation, identifies possible connections between anthropomorphic figurine heads and the origins of calendrics and other writing in Mesoamerica, and examines the role of anthropomorphic figurines and zoomorphic musical instruments in Preclassic Maya ritual. The volume shows how community rituals involving the figurines helped to mitigate the uncertainties of societal transitions, including the beginnings of settled agricultural life, the emergence of social differentiation and inequalities, and the centralization of political power and decision-making in the Petén lowlands. Literature on Maya ritual, cosmology, and specialized artifacts has traditionally focused on the Classic period, with little research centering on the very beginnings of Maya sociopolitical organization and ideological beliefs in the Middle Preclassic. Anthropomorphizing the Cosmos is a welcome contribution to the understanding of the earliest Maya and will be significant to Mayanists and Mesoamericanists as well as nonspecialists with interest in these early figurines

In Anthropomorphic Imagery in the Mesoamerican Highlands, Latin American, North American, and European researchers explore the meanings and functions of two- and three-dimensional human representations in the Precolumbian communities of the Mexican highlands. Reading these anthropomorphic representations from an ontological perspective, the contributors demonstrate the rich potential of anthropomorphic imagery to elucidate personhood, conceptions of the body, and the relationship of human beings to other entities, nature, and the cosmos. Using case studies covering a broad span of highlands prehistory—Classic Teotihuacan divine iconography, ceramic figures in Late Formative West Mexico, Epiclassic Puebla-Tlaxcala costumed figurines, earth sculptures in Prehispanic Oaxaca, Early Postclassic Tula symbolic burials, Late Postclassic representations of Aztec Kings, and more—contributors examine both Mesoamerican representations of the body in changing social, political, and economic conditions and the multivalent emic meanings of these representations. They explore the technology of artifact production, the body’s place in social structures and rituals, the language of the body as expressed in postures and gestures, hybrid and transformative combinations of human and animal bodies, bodily representations of social categories, body modification, and the significance of portable and fixed representations. Anthropomorphic Imagery in the Mesoamerican Highlands provides a wide range of insights into Mesoamerican concepts of personhood and identity, the constitution of the human body, and human relationships with gods and ancestors. It will be of great value to students and scholars of the archaeology and art history of Mexico. Contributors: Claire Billard, Danièle Dehouve, Cynthia Kristan-Graham, Melissa Logan, Sylvie Peperstraete, Patricia Plunket, Mari Carmen Serra Puche, Juliette Testard, Andrew Turner, Gabriela Uruñuela, Marcus Winter

How old is the universe? How far away are the galaxies and how fast are they travelling away from us? What is dark matter and why do astronomers think it pervades the universe? How heavy is the vacuum? How do galaxies form? Michael Rowan-Robinson answers these and many more questions in a highly original and intriguing way. He encapsulates our current knowledge (both what we do and don't know) of the origin and the nature of the universe into nine numbers. These cosmic numbers appear to be independent characteristics of our universe and include its age, the Hubble constant (a measure of its rate of expression), and the density of matter in the universe. Only one of the nine numbers is known with real precision, and four of them only poorly known. The complex ideas that underpin modern cosmology such as the origin of the elements and quantum theory are explained clearly and accessibly, and more speculative ideas like inflation and superstrings are also covered, but with a refreshing scepticism. While most of what we know has been learnt during the 20th century, Rowan-Robinson provides a historical perspective, paying homage to the achievements of the Greeks, Renaissance astronomers, and the age of Newton. He ends the book with a look to the future, predicting that with the further space missions we will accurately know the nine numbers described in this book by the year 2015, but concludes that the origin of the Big Bang itself will still be a mystery by the end of the twenty-first century, and perhaps even in the year 3000.

The attribution of human traits to non-humans - animals, artifacts or even natural events - is an attitude, deeply grounded in human mind. It is frequent to see children addressing dolls and figures as if they were alive. Adults often attribute mental states and emotions to animals. In everyday life humans speak of events such as fires as if they possessed some form of intentionality, a behavior sometimes shared also by scientists. Furthermore, a systematized form of anthropomorphism underlies most religions. The pervasiveness of this phenomenon makes it a particularly interesting object of psychological enquiry. Psychologists have set out to understand which aspects of human mind are involved in this behavior, its motivations and the circumstances favoring its enactment. Moreover, there is an ongoing debate among scientists about the merits or harm of anthropomorphism in the scientific study of animal behavior and in scientific discourse. Despite the interest and the specificity of the topic most of the relevant studies are scattered across disciplines and have not built a systematic research framework. This observation has motivated the collection of articles presented here, under the unifying perspective of the cognitive underpinnings of anthropomorphism. Within this general umbrella, the authors included in this e-book have explored the issues mentioned above from different points of view. From their work it emerges that far from being the result of naive beliefs, the exercise of anthropomorphism involves a multiplicity of mental abilities including perception and imagination. They also show that the context and the interactive situation are crucial to understanding this phenomenon. Some authors analyze the relationship between anthropomorphization and theory of mind abilities both in typical and atypical populations. Finally, others contributions have identified possible benefits deriving from the natural attitude to anthropomorphize, as a design philosophy for robots and artifacts in general, or as a useful heuristic in the scientific study of animal behavior.

Evidence from Shang oracle bones to memorials submitted to Western Han emperors attests to a long-lasting debate in early China over the proper relationship between humans and gods. One pole of the debate saw the human and divine realms as separate and agonistic and encouraged divination to determine the will of the gods and sacrifices to appease and influence them. The opposite pole saw the two realms as related and claimed that humans could achieve divinity and thus control the cosmos. This wide-ranging book reconstructs this debate and places within their contemporary contexts the rival claims concerning the nature of the cosmos and the spirits, the proper demarcation between the human and the divine realms, and the types of power that humans and spirits can exercise. It is often claimed that the worldview of early China was unproblematically monistic and that hence China had avoided the tensions between gods and humans found in the West. By treating the issues of cosmology, sacrifice, and self-divinization in a historical and comparative framework that attends to the contemporary significance of specific arguments, Michael J. Puett shows that the basic cosmological assumptions of ancient China were the subject of far more debate than is generally thought.

In March 2005, the United Nations released its Millennium Ecosystem Assessment. Among the findings: 2/3 of the world's ecosystems are seriously degraded; 90 percent of the world's fish stocks are depleted; and climate change is not just something that might happen, it is already upon us. Many people, including many Christians, will hear this and delude themselves into thinking that technology can and will save the day. A wiser and more helpful response, especially for Christians, is to find a way to step back into the flow of nature from which we have extricated ourselves. In Darwin, Divinity, and the Dance of the Cosmos, Bruce Sanguin shows us the way. Sanguin draws on the latest scientific understandings of the nature of the universe and weaves them together with biblical meta-narratives and frequently overlooked strands of the Judeo-Christian tradition to create an ecological and truly evolutionary Christian theology - a feat few theologians have even attempted. The importance of this accomplishment can hardly be overstated. As Sanguin writes, "It's time for the Christian church to get with the cosmological program. We need new wineskins for the new wine the Holy One is pouring out in the 21st century. Twenty-first-century science has provided us with new a new story of creation that needs to inform our biblical stories of creation. We now know, for instance, that we live in an evolving or evolutionary universe. Evolution is the way that the Holy creates in space and in time, in every sphere: material, biological, social, cultural, psychological, and spiritual. This new cosmology simply cannot be contained by old models and images of God, or by old ways of being the church." As his starting point, Sanguin encourages readers to rediscover awe - an attitude very much absent from the modern mindset. "We don't see what is before us," he writes, "and as a result, we are plundering our planet at an unprecedented rate. If we could see what is before our eyes, day in and day out, the sacred radiance of creation would drop us to our knees and render us speechless." Central to this recovery of awe is the new Great Story, the 14-billion-year history of the cosmos. Into this Great Story, first told by Thomas Berry and by mathematical physicist and cosmologist Brian Swimme, Sanguin reintroduces the presence God. Heady as all this sounds, it has very practical implications for the mission of the church. Sanguin writes: "In the first centuries after Jesus' death, his disciples looked around at their world and found that what was needed by way of response to the crisis of their age was hospitals for the sick and food for the poor. This is what compassion required of them. Mission is determined by the context in which the church finds itself in each new age. I am suggesting that, today, there is nothing more critical than a compassionate response to the plight of our planet. The church must be at the forefront of shifting human consciousness away from an ethic of domination for economic gain and toward a spirituality of awe. This book - and more importantly the work of integration it suggests - represents a fundamental challenge to our theological and liturgical models. But for those who are ready and willing to embark on an exciting theological journey of discovery, it also represents a rich opportunity to become reacquainted with the Spirit of God moving in and through the very dynamics of an unfolding universe.

Karl Barth’s commentary on Paul’s epistle to the Romans, in its two editions (1919 and 1922), is one of the most significant works published in Christian theology in the 20th century. This book, which landed “like a bombshell on the theologians’ playground,” still deserves close scrutiny one hundred years after its publication. In this volume, New Testament scholars, philosophers of religion and systematic theologians ponder the intricacies of Barth’s “expressionistic” commentary, pointing out the ways in which Barth interprets Paul’s epistle for his own day, how this actualized interpretation of the apostle’s message challenged the theology of Barth’s time, and how some of the insights he articulated in 1919 and in 1922 have shaped Christian theology up to our day. With his commentary, the young Swiss pastor paved the way for a renewed, intensely theological interpretation of the Scriptures. The volume thus centers of some of the key themes which run through Barth’s commentary: faith as divine gift beyond any human experience or psychological data, the Easter event as the turning point of the world’s history, God’s judgment and mercy and God’s one Word in Jesus Christ. This volume represents a major contribution to the interpretation of Karl Barth’s early thought.