Scientists, theologians, and the spiritually inclined, as well as all those concerned with humanity's increasingly widespread environmental impact, are beginning to recognize that our ongoing abuse of the earth diminishes our moral as well as our material condition. Many people are coming to believe that strengthening the bonds among spirituality, science, and the natural world offers an important key to addressing the pervasive environmental problems we face. The Good in Nature and Humanity brings together 20 leading thinkers and writers -- including Ursula Goodenough, Lynn Margulis, Dorion Sagan, Carl Safina, David Petersen, Wendell Berry, Terry Tempest Williams, and Barry Lopez -- to examine the divide between faith and reason, and to seek a means for developing an environmental ethic that will help us confront two of our most imperiling crises: global environmental destruction and an impoverished spirituality. The book explores the ways in which science, spirit, and religion can guide the experience and understanding of our ongoing relationship with the natural world and examines how the integration of science and spirituality can equip us to make wiser choices in using and managing the natural environment. The book also provides compelling stories that offer a narrative understanding of the relations among science, spirit, and nature. Grounded in the premise that neither science nor religion can by itself resolve the prevailing malaise of environmental and moral decline, contributors seek viable approaches to averting environmental catastrophe and, more positively, to achieving a more harmonious relationship with the natural world. By bridging the gap between the rational and the religious through the concern of each for understanding the human relation to creation, The Good in Nature and Humanity offers an important means for pursuing the quest for a more secure and meaningful world.

"In The Good Book of Human Nature, evolutionary anthropologist Carel van Schaik and historian Kai Michel advance a new view of Homo sapiens' cultural evolution. The Bible, they argue, was written to make sense of the single greatest change in history: the transition from egalitarian hunter-gatherer to agricultural societies. Religion arose as a strategy to cope with the unprecedented levels of epidemic disease, violence, inequality, and injustice that confronted us when we abandoned the bush--and which still confront us today, "--Amazon.com.

SUMMARY: This book is If you’ve ever wondered about human behavior, wonder no more. In The Laws of Human Nature, Greene takes a look at 18 laws that reveal who we are and why we do the things we do. Humans are complex beings, but Greene uses these laws to strip human nature down to its bare bones. Every law that he presents is supported by a real-life historical account, with an insightful twist to drive the point home. As you read the book, don’t be surprised if you get the feeling that everyone you know, including yourself, is described in the book! DISCLAIMER: This is an UNOFFICIAL summary and not the original book. It is designed to record all the key points of the original book.

Faced with the ceaseless stream of news about war, crime, and terrorism, one could easily think this is the most violent age ever seen. Yet as bestselling author Pinker shows in this startling and engaging new work, just the opposite is true.

A brief foray into a moral thicket, exploring why we should protect nature despite tsunamis, malaria, bird flu, cancer, killer asteroids, and tofu. Most of us think that in order to be environmentalists, we have to love nature. Essentially, we should be tree huggers—embracing majestic redwoods, mighty oaks, graceful birches, etc. We ought to eat granola, drive hybrids, cook tofu, and write our appointments in Sierra Club calendars. Nature's splendor, in other words, justifies our protection of it. But, asks Benjamin Hale in this provocative book, what about tsunamis, earthquakes, cancer, bird flu, killer asteroids? They are nature, too. For years, environmentalists have insisted that nature is fundamentally good. In The Wild and the Wicked, Benjamin Hale adopts the opposite position—that much of the time nature can be bad—in order to show that even if nature is cruel, we still need to be environmentally conscientious. Hale argues that environmentalists needn't feel compelled to defend the value of nature, or even to adopt the attitudes of tree-hugging nature lovers. We can acknowledge nature's indifference and periodic hostility. Deftly weaving anecdote and philosophy, he shows that we don't need to love nature to be green. What really ought to be driving our environmentalism is our humanity, not nature's value. Hale argues that our unique burden as human beings is that we can act for reasons, good or bad. He claims that we should be environmentalists because environmentalism is right, because we humans have the capacity to be better than nature. As humans, we fail to live up to our moral potential if we act as brutally as nature. Hale argues that despite nature's indifference to the plight of humanity, humanity cannot be indifferent to the plight of nature.

Is there a shared nature common to all human beings? What essential qualities might define this nature? These questions are among the most widely discussed topics in the history of philosophy and remain subjects of perennial interest and controversy. The Nature of Human Persons offers a metaphysical investigation of the composition of the human essence. For a human being to exist, does it require an immaterial mind, a physical body, a functioning brain, a soul? Jason Eberl also considers the criterion of identity for a developing human being—that is, what is required for a human being to continue existing as a person despite undergoing physical and psychological changes over time? Eberl's investigation presents and defends a theoretical perspective from the thirteenth-century philosopher and theologian Thomas Aquinas. Advancing beyond descriptive historical analysis, this book places Aquinas’s account of human nature into direct comparison with several prominent contemporary theories: substance dualism, emergentism, animalism, constitutionalism, four-dimensionalism, and embodied mind theory. These theories inform various conclusions regarding when human beings first come into existence—at conception, during gestation, or after birth—and how we ought to define death for human beings. Finally, each of these viewpoints offers a distinctive rationale as to whether, and if so how, human beings may survive death. Ultimately, Eberl argues that the Thomistic account of human nature addresses the matters of human nature and survival in a much more holistic and desirable way than the other theories and offers a cohesive portrait of one’s continued existence from conception through life to death and beyond.

Recent developments in biotechnology and genetic research are raising complex ethical questions concerning the legitimate scope and limits of genetic intervention. As we begin to contemplate the possibility of intervening in the human genome to prevent diseases, we cannot help but feel that the human species might soon be able to take its biological evolution in its own hands. ‘Playing God’ is the metaphor commonly used for this self-transformation of the species, which, it seems, might soon be within our grasp. In this important new book, Jürgen Habermas – the most influential philosopher and social thinker in Germany today – takes up the question of genetic engineering and its ethical implications and subjects it to careful philosophical scrutiny. His analysis is guided by the view that genetic manipulation is bound up with the identity and self-understanding of the species. We cannot rule out the possibility that knowledge of one’s own hereditary factors may prove to be restrictive for the choice of an individual’s way of life and may undermine the symmetrical relations between free and equal human beings. In the concluding chapter – which was delivered as a lecture on receiving the Peace Prize of the German Book Trade for 2001 – Habermas broadens the discussion to examine the tension between science and religion in the modern world, a tension which exploded, with such tragic violence, on September 11th.