What, if anything, does biological evolution tell us about the nature of religion, ethical values, or even the meaning and purpose of life? The Moral Meaning of Nature sheds new light on these enduring questions by examining the significance of an earlier—and unjustly neglected—discussion of Darwin in late nineteenth-century Germany. We start with Friedrich Nietzsche, whose writings staged one of the first confrontations with the Christian tradition using the resources of Darwinian thought. The lebensphilosophie, or “life-philosophy,” that arose from his engagement with evolutionary ideas drew responses from other influential thinkers, including Franz Overbeck, Georg Simmel, and Heinrich Rickert. These critics all offered cogent challenges to Nietzsche’s appropriation of the newly transforming biological sciences, his negotiation between science and religion, and his interpretation of the implications of Darwinian thought. They also each proposed alternative ways of making sense of Nietzsche’s unique question concerning the meaning of biological evolution “for life.” At the heart of the discussion were debates about the relation of facts and values, the place of divine purpose in the understanding of nonhuman and human agency, the concept of life, and the question of whether the sciences could offer resources to satisfy the human urge to discover sources of value in biological processes. The Moral Meaning of Nature focuses on the historical background of these questions, exposing the complex ways in which they recur in contemporary philosophical debate.

Shope presents a unified perspective on meaningfulness, spanning such varied topics as the meaningfulness of linguistic expressions and conventional signs, Freud's conception of the meaningfulness of various mental phenomena and instances of behavior, a person's meaning to do something, meaning in the arts, and even life's having a meaning. Shope's perspective is based upon a 'constitutive' analysis of what it is for one item to represent another. Criticizing the views of philosophers who attempt to analyze such representing in causal terms, or merely in epistemological terms, he shows that a successful analysis needs to invoke both types of considerations.

In his account of text and textual meaning, Pettersson demonstrates that a text as commonly conceived is not only a verbal structure but also a physical entity, two kinds of phenomena which do not in fact add up to a unitary object. He describes this current notion of text as convenient enough for many practical purposes, but inadequate in discussions of a theoretically more demanding nature. Having clearly demonstrated its intellectual drawbacks, he develops an alternative, boldly revisionary way of thinking about text and textual meaning. His careful argument is in challenging dialogue with assumptions about language-in-use to be found in a wide range of present-day literary theory, linguistics, philosophical aesthetics, and philosophy of language.

This text argues that separating nature and the life of spirit not only precludes an understanding of how consciousness, awareness of value, and the pursuit of ideal possibilities originate in nature but also masks the discovery of how experience can be me

Nature is enough: enough to allow us to find meaning in life and to answer our religious sensibilities. This is the position of religious naturalists, who deny the existence of a deity and a supernatural realm. In this book, Loyal Rue answers critics by describing how religious naturalism can provide a satisfying vision of the meaning of human existence. The work begins with a discussion of how to evaluate the meaning of life itself, referencing a range of thought from ancient Greek philosophy to the Abrahamic traditions to the Enlightenment to contemporary process and postmodern philosophies. Ultimately proposing meaning as an emergent property of living organisms, Rue writes that a meaningful life comes through happiness and virtue. Spiritual qualities that combine evolutionary cosmology and biocentric morality are described: reverence, gratitude, awe, humility, relatedness, compassion, and hope. Rue looks at why religious naturalism is not currently more of a movement, but nevertheless predicts that it will become the prevailing religious sensibility.

Whatever are your beliefs, background, education, political views or interests, one thing is sure: this book will engage you, teach you something new, and more importantly make you to re-think deeply about critical aspects of your daily-life, including sex, love, food, physical activities, diseases, work and stress, and how you see and deal with other people, other animals, and the planet in general. Indeed, it focuses on topics that have fascinated people from all places and historical periods since times immemorial: Why are we here? What is the meaning of life? Are we progressing, and will we thrive? It does this by integrating in a unique fashion information from ancient Greek, Sumerian, Hindu, Jewish, Buddhist, Christian and Muslim texts to high-tech brain research, facts about near-death experiences, Covid-19, QAnon conspiracies, virtual reality and dating aps; from Adam and Eve to the rise of misogyny and racism to Black Lives Matter, Me-Too, Hollywood romantic movies and Disney fairy-tales. Contrary to notions about 'human progress' and 'Homo Deus' defended by authors such as Harari, Pinker and Dawkins, it shows that human history instead involves the repetition of similar imaginary tales created by a combination of traits found in other animals and the uniquely human obsession about 'cosmic purpose' stories related to our awareness of death's inevitability. Organized religions appeared later, chiefly during the rise of agriculture and 'civilizations'. Diogo navigates mesmerizing untold stories revealing a paradox: these events and the industrial 'revolution' increased inequality, oppression, slavery, subjugation of women, famines, plagues, 'work', stress, and suicides. Data from psychology, biology, neurobiology, and cross-cultural studies of hunter-gatherers and so-called 'developed' societies reveal an even more profound paradox: within all forms of life, the 'sapient being' is the one immersed in Neverland's world of unreality - truly a Homo irrationalis, fictus and socialis believing in fictional tales about cosmic 'duties', 'romantic meant to be', demons, inferior 'races' and 'genders', conspiracies, and 'justified' slavery, warfare, genocides, and animal abuses. Importantly, such tales play, on the other hand, crucial functions such as help coping with death and a plethora of societal troubles, decreasing stress, or preventing drug and alcohol abuse. An optimist and passionate wondered and wanderer, Diogo provides enthralling details about the history of religion, discrimination, romantic love, warfare, diseases and Earth's biodiversity illustrating how 'virtue is in the middle' and that we - with our intriguing combination of beliefs, bodily needs and desires, artistic abilities, and mismatches between our senses' illusions and the cosmos' reality - are not 'better' or 'worse' than the other millions of captivating living species. This powerful and urgently needed message has critical repercussions for how we understand, care about, and mindfully enjoy living in this splendid planet, in the reality of here and now. Pre-publication comments: "I applaud the enormous work that Diogo has invested in this follow-up to his widely acclaimed Evolution driven by organismal behavior book, and the challenge of getting people to think beyond and outside of our usual set of definitions and expectations. The case-studies provided in the book are fascinating and insightful" (Drew Noden, Award-winning Emeritus Professor, Cornell University) "Rui Diogo is becoming the Slavoj Zizek of evolutionary biology" (Marcelo Sanchez-Villagra, Director of the Paleontological Institute and Museum of the University of Zurich)

A fresh reflection on what makes life meaningful Most people, including philosophers, tend to classify human motives as falling into one of two categories: the egoistic or the altruistic, the self-interested or the moral. According to Susan Wolf, however, much of what motivates us does not comfortably fit into this scheme. Often we act neither for our own sake nor out of duty or an impersonal concern for the world. Rather, we act out of love for objects that we rightly perceive as worthy of love—and it is these actions that give meaning to our lives. Wolf makes a compelling case that, along with happiness and morality, this kind of meaningfulness constitutes a distinctive dimension of a good life. Written in a lively and engaging style, and full of provocative examples, Meaning in Life and Why It Matters is a profound and original reflection on a subject of permanent human concern.