In this book, John Birtchnell offers a new theory as the basis for a science of relating. While links can be made between it and classical interpersonal theory, it has many new and original features.; The theory states that the relating of humans must have evolved out of, and be in continuity with, the relating of all other animals. The fundamental relating objective of both humans and animals can most easily be defined Identifying That Basic Framework Of Motives Which Is Common To Both.; Birtchnell proposes that such a framework is best constructed around two major axes, a horizontal one concerning the degree to which we need to become involved with or separated from others, and a vertical one concerning the degree to which we choose to exercise power over others or permit others to exercise their power over us. We differ from other animals in the horizontal axis in the extent to which we have expanded our proclivity for close involvement, and on the vertical axis in the extent to which we have become prepared to utilize such forms of power as we have, or have acquired, for the benefit of others. As a consequence of our greater involvement, we are capable of being concerned about and respectful of the needs of others, and trusting of those who are prepared to utilize their power for our benefit, though we remain capable of being disrespectful and non-trusting.; The four objectives derived from the proposed framework are called closeness, distance, upperness and lowerness, and a large part of the book is devoted to describing their characteristics. The book also explores the use of the framework as a means of classifying personality disorders and mental illness.; This book shoud be of interest to professionals and students interested in human relationsships, including psychiatrists, clinical and social psychologists, and psychotherapists.

Human Foundations of Management explores the human foundation of management and economic activity in a way that is accessible to readers. The structure and contents of this book examines those aspects of the human being which are relevant to management and economic activities.

We are profoundly social creatures--more than we know. In Social, renowned psychologist Matthew Lieberman explores groundbreaking research in social neuroscience revealing that our need to connect with other people is even more fundamental, more basic, than our need for food or shelter. Because of this, our brain uses its spare time to learn about the social world--other people and our relation to them. It is believed that we must commit 10,000 hours to master a skill. According to Lieberman, each of us has spent 10,000 hours learning to make sense of people and groups by the time we are ten. Social argues that our need to reach out to and connect with others is a primary driver behind our behavior. We believe that pain and pleasure alone guide our actions. Yet, new research using fMRI--including a great deal of original research conducted by Lieberman and his UCLA lab--shows that our brains react to social pain and pleasure in much the same way as they do to physical pain and pleasure. Fortunately, the brain has evolved sophisticated mechanisms for securing our place in the social world. We have a unique ability to read other people’s minds, to figure out their hopes, fears, and motivations, allowing us to effectively coordinate our lives with one another. And our most private sense of who we are is intimately linked to the important people and groups in our lives. This wiring often leads us to restrain our selfish impulses for the greater good. These mechanisms lead to behavior that might seem irrational, but is really just the result of our deep social wiring and necessary for our success as a species. Based on the latest cutting edge research, the findings in Social have important real-world implications. Our schools and businesses, for example, attempt to minimalize social distractions. But this is exactly the wrong thing to do to encourage engagement and learning, and literally shuts down the social brain, leaving powerful neuro-cognitive resources untapped. The insights revealed in this pioneering book suggest ways to improve learning in schools, make the workplace more productive, and improve our overall well-being.

“A delightful read [and] an important addition to human-animal relations studies.” —Anthropology Matters What does it mean to live and die in relation to other animals? Animal Intimacies posits this central question alongside the intimate—and intense—moments of care, kinship, violence, politics, indifference, and desire that occur between human and non-human animals. Built on extensive ethnographic fieldwork in the mountain villages of India’s Central Himalayas, Radhika Govindrajan’s book explores the number of ways that human and animal interact to cultivate relationships as interconnected, related beings. Whether it is through the study of the affect and ethics of ritual animal sacrifice, analysis of the right-wing political project of cow-protection, or examination of villagers’ talk about bears who abduct women and have sex with them, Govindrajan illustrates that multispecies relatedness relies on both difference and ineffable affinity between animals. Animal Intimacies breaks substantial new ground in animal studies, and Govindrajan’s detailed portrait of the social, political and religious life of the region will be of interest to cultural anthropologists and scholars of South Asia as well. “Immerses us in passionate case studies on the multiple relationships between Kumaoni villagers and animals in Uttarakhand.” —European Bulletin of Himalayan Research “A memorable and innovative ethnography.” —Piers Locke, University of Canterbury

Within the social sciences, other-than-human being’s agency has often been denied and interbeings relationships have not been fully addressed. However, many indigenous worldviews and Western contemporary spiritual practices are shaping a very different reality, with various attempts to share the world with non-human beings, animate or inanimate, creating forms of relationships to “the living”. This edited volume documents how humans deal with non-human entities in a large variety of cultural contexts. It focuses on ritual processes and how ritual creativity is mobilised to invent new ways of relating with more-than-humans. Comprising nine case studies, the volume is divided into three main sections that address successively daily interactions, political implications, and spiritual engagements. Cooperative interactions, kinship relations, senses of belonging, traditional healing techniques, non-human beings’ legal personality attribution, transformative experiences, and phenomenological relationalities are examined in various locations: West Africa, Buryatia, Estonia, Finland, France, Mexico, Nepalese Himalayas, Sweden and Wales. Chapters "Relating with More-than-Humans: Interbeing Rituality and Spiritual Practices in a Living World—An Introduction" and "Ritual Animism: Indigenous Performances, Interbeings Ceremonies and Alternative Spiritualities in the Global Rights of Nature Networks" are available open access under a Creative Commons Attribution 4.0 International License via link.springer.com.

Although deeply contested in many ways, the concept of human dignity has emerged as a key idea in fields such as bioethics and human rights. It has been largely absent, however, from literature on development studies. The essays contained in The Practice of Human Development and Dignity fill this gap by showing the implications of human dignity for international development theory, policy, and practice. Pushing against ideas of development that privilege the efficiency of systems that accelerate economic growth at the expense of human persons and their agency, the essays in this volume show how development work that lacks sensitivity to human dignity is blind. Instead, genuine development must advance human flourishing and not merely promote economic betterment. At the same time, the essays in this book also demonstrate that human dignity must be assessed in the context of real human experiences and practices. This volume therefore considers the meaning of human dignity inductively in light of development practice, rather than simply providing a theory or philosophy of human dignity in the abstract. It asks not only “what is dignity” but also “how can dignity be done?” Through a unique multidisciplinary dialogue, The Practice of Human Development and Dignity offers a dialectical and systematic examination of human dignity that moves beyond the current impasse in thinking about the theory and practice of human dignity. It will appeal to scholars in the social sciences, philosophy, and legal and development theory, and also to those who work in development around the globe. Contributors: Paolo G. Carozza, Clemens Sedmak, Séverine Deneulin, Simona Beretta, Dominic Burbidge, Matt Bloom, Deirdre Guthrie, Robert A. Dowd, Bruce Wydick, Travis J. Lybbert, Paul Perrin, Martin Schlag, Luigino Bruni, Lorenza Violini, Giada Ragone, Steve Reifenberg, Elizabeth Hlabse, Catherine E. Bolten, Ilaria Schnyder von Wartensee, Tania Groppi, Maria Sophia Aguirre, and Martha Cruz-Zuniga

Leading scientists and science writers reflect on the life-changing, perspective-changing, new science of human goodness. Where once science painted humans as self-seeking and warlike, today scientists of many disciplines are uncovering the deep roots of human goodness. At the forefront of this revolution in scientific understanding is the Greater Good Science Center, based at the University of California, Berkeley. The center fuses its cutting-edge research with inspiring stories of compassion in action in Greater Good magazine. The best of these writings are collected here, and contributions from Steven Pinker, Robert Sapolsky, Paul Ekman, Michael Pollan, and the Dalai Lama, among others, will make you think not only about what it means to be happy and fulfilled but also what it means to lead an ethical and compassionate life.