The fourteen essays in this book develop a conception of human culture, which is humane and traditionalist. Focusing particularly on notions of beauty and the aesthetic, it sees within our culture intimations of the transcendent, and in two essays the nature of religion is directly addressed. A number of essays also explore the relation between politics and tradition.

This is the first textbook to fully synthesize all key disciplines of environmental studies. Humans in the Landscape draws on the biophysical sciences, social sciences, and humanities to explore the interactions between cultures and environments over time, and discusses classic environmental problems in the context of the overarching conflicts and frameworks that motivate them.

Associating social justice with landscape is not new, yet the twenty-first century's heightened threats to landscape and their impact on both human and, more generally, nature's habitats necessitate novel intellectual tools to address such challenges. This book offers that innovative critical thinking framework. The establishment of the Universal Declaration of Human Rights (UDHR) in 1948, in the aftermath of Second World War atrocities, was an aspiration to guarantee both concrete necessities for survival and the spiritual/emotional/psychological needs that are quintessential to the human experience. While landscape is place, nature and culture specific, the idea transcends nation-state boundaries and as such can be understood as a universal theoretical concept similar to the way in which human rights are perceived. The first step towards the intellectual interface between landscape and human rights is a dynamic and layered understanding of landscape. Accordingly, the 'Right to Landscape' is conceived as the place where the expansive definition of landscape, with its tangible and intangible dimensions, overlaps with the rights that support both life and human dignity, as defined by the UDHR. By expanding on the concept of human rights in the context of landscape this book presents a new model for addressing human rights - alternative scenarios for constructing conflict-reduced approaches to landscape-use and human welfare are generated. This book introduces a rich new discourse on landscape and human rights, serving as a platform to inspire a diversity of ideas and conceptual interpretations. The case studies discussed are wide in their geographical distribution and interdisciplinary in the theoretical situation of their authors, breaking fresh ground for an emerging critical dialogue on the convergence of landscape and human rights.

In Landscape of the Mind, John F. Hoffecker explores the origin and growth of the human mind, drawing on archaeology, history, and the fossil record. He suggests that, as an indirect result of bipedal locomotion, early humans developed a feedback relationship among their hands, brains, and tools that evolved into the capacity to externalize thoughts in the form of shaped stone objects. When anatomically modern humans evolved a parallel capacity to externalize thoughts as symbolic language, individual brains within social groups became integrated into a "neocortical Internet," or super-brain, giving birth to the mind. Noting that archaeological traces of symbolism coincide with evidence of the ability to generate novel technology, Hoffecker contends that human creativity, as well as higher order consciousness, is a product of the superbrain. He equates the subsequent growth of the mind with human history, which began in Africa more than 50,000 years ago. As anatomically modern humans spread across the globe, adapting to a variety of climates and habitats, they redesigned themselves technologically and created alternative realities through tools, language, and art. Hoffecker connects the rise of civilization to a hierarchical reorganization of the super-brain, triggered by explosive population growth. Subsequent human history reflects to varying degrees the suppression of the mind's creative powers by the rigid hierarchies of nationstates and empires, constraining the further accumulation of knowledge. The modern world emerged after 1200 from the fragments of the Roman Empire, whose collapse had eliminated a central authority that could thwart innovation. Hoffecker concludes with speculation about the possibility of artificial intelligence and the consequences of a mind liberated from its organic antecedents to exist in an independent, nonbiological form.

The fourteen essays in this book develop a conception of human culture, which is humane and traditionalist. Focusing particularly on notions of beauty and the aesthetic, it sees within our culture intimations of the transcendent, and in two essays the nature of religion is directly addressed. A number of essays also explore the relation between politics and tradition.

There has been an increasing archaeological interest in human-animal-nature relations, where archaeology has shifted from a focus on deciphering meaning, or understanding symbols and the social construction of the landscape to an acknowledgment of how things, places, and the environment contribute with their own agencies to the shaping of relations.This means that the environment cannot be regarded as a blank space that landscape meaning is projected onto. Parallel to this, the field of environmental humanities poses the question of how to work with the intermeshing of humans and their surroundings.To allow the environment back in as an active agent of change, means that landscape archaeology can deal better with issues such as global warming, an escalating loss of biodiversity, as well as increasingly toxic environment. However, this does not leave human agency out of the equation. It is humans who reinforce the environmental challenges of today.The scholarly field of the humanities deal with questions like how is meaning attributed, what cultural factors drive human action, what role is played by ethics, how is landscape experienced emotionally, as well as how concepts derived from art, literature, and history function in such processes of meaning attribution and other cultural processes. This humanities approach is of utmost importance when dealing with climate and environmental challenges ahead and we need a new landscape archaeology that meets these challenges, but also that meets well across disciplinary boundaries. Here inspiration can be found in discussions with scholars in the emerging field of Environmental Humanities.

One of the fundamental questions of our existence is why we are so smart. There are lots of drawbacks to having a large brain, including the huge food intake needed to keep the organ running, the frequency with which it goes wrong, and our very high infant and mother mortality rates compared with other mammals, due to the difficulty of giving birth to offspring with very large heads. So why did evolution favour the brainy ape? This question has been widely debated among biological anthropologists, and in recent years, Maslin and his colleagues have pioneered a new theory that might just be the answer. Looking back to a crucial period some 1.9 million years ago, when brain capacity increased by as much as 80%, The Cradle of Humanity explores the implications of two adaptive responses by our hominin ancestors to rapid climatic changes - big jaws, and big brains. Maslin argues that the impact of changing landscapes and fluctuating climates that led to the appearance of intermittent freshwater lakes in East Africa may have played a key role in human evolution. Alongside the physical evidence of fossils and tools, he considers social theories of why a large, complex brain would have provided a major advantage when trying to survive in the constantly changing East African landscape.