This book examines how humans evolved from the cosmos and prebiotic earth and what types of biological, chemical, and physical sciences drove this complex process. The author presents his view of nature which attributes the rising complexity of life to the continual increasing of information content, first in genes and then in brains.

Evolution and the Emergent Self is an eloquent and evocative new synthesis that explores how the human species emerged from the cosmic dust. Lucidly presenting ideas about the rise of complexity in our genetic, neuronal, ecological, and ultimately cosmological settings, the author takes readers on a provocative tour of modern science's quest to understand our place in nature and in our universe. Readers fascinated with "Big History" and drawn to examine big ideas will be challenged and enthralled by Raymond L. Neubauer's ambitious narrative. How did humans emerge from the cosmos and the pre-biotic Earth, and what mechanisms of biological, chemical, and physical sciences drove this increasingly complex process? Neubauer presents a view of nature that describes the rising complexity of life in terms of increasing information content, first in genes and then in brains. The evolution of the nervous system expanded the capacity of organisms to store information, making learning possible. In key chapters, the author portrays four species with high brain:body ratios—chimpanzees, elephants, ravens, and dolphins—showing how each species shares with humans the capacity for complex communication, elaborate social relationships, flexible behavior, tool use, and powers of abstraction. A large brain can have a hierarchical arrangement of circuits that facilitates higher levels of abstraction. Neubauer describes this constellation of qualities as an emergent self, arguing that self-awareness is nascent in several species besides humans and that potential human characteristics are embedded in the evolutionary process and have emerged repeatedly in a variety of lineages on our planet. He ultimately demonstrates that human culture is not a unique offshoot of a language-specialized primate, but an analogue of fundamental mechanisms that organisms have used since the beginning of life on Earth to gather and process information in order to buffer themselves from fluctuations in the environment. Neubauer also views these developments in a cosmic setting, detailing open thermodynamic systems that grow more complex as the energy flowing through them increases. Similar processes of increasing complexity can be found in the "self-organizing" structures of both living and nonliving forms. Recent evidence from astronomy indicates that planet formation may be nearly as frequent as star formation. Since life makes use of the elements commonly seeded into space by burning and expiring stars, it is reasonable to speculate that the evolution of life and intelligence that happened on our planet may be found across the universe.

Jacob Klapwijk considers the stark choice many believers and non-believers face between religious notions concerning the origins of life and the contemporary findings of evolutionary science. He offers an alternative to both and an attempt to bridge the gap between them, via the idea of 'emergent evolution'.

Our universe, science reveals, began in utter simplicity, then evolved into burgeoning complexity. Starting with subatomic particles, dissimilar entities formed associations—binding, bonding, growing, branching, catalyzing, cooperating—as “self” joined “other” following universal laws with names such as gravity, chemical attraction, and natural selection. Ultimately life arose in a world of dynamic organic chemistry, and complexity exploded with wondrous new potential. Fast forward to human evolution, and a tension that had existed for billions of years now played out in an unprecedented arena of conscious calculation and cultural diversity. Cooperation interleaving with competition; intimacy oscillating with integrity—we dwell in a world where yin meets yang in human affairs on many levels. In The Fractal Self, John Culliney and David Jones uncover surprising intersections between science and philosophy. Connecting evidence from evolutionary science with early insights of Daoist and Buddhist thinkers, among others, they maintain that sagely behavior, envisioned in these ancient traditions, represents a pinnacle of human achievement emerging out of our evolutionary heritage. They identify an archetype, “the fractal self,” a person in any walk of life who cultivates a cooperative spirit. A fractal self is a sage in training, who joins others in common cause, leads from within, and achieves personal satisfaction in coordinating smooth performance of the group, team, or institution in which he or she is embedded. Fractal selves commonly operate with dedication and compassionate practice in the service of human society or in conserving our planet. But the competitive side of human nature is susceptible to greed and aggression. Self-aggrandizement, dictatorial power, and ego-driven enforcement of will are the goals of those following a self-serving path—individuals the authors identify as antisages. Terrorist leaders are an especially murderous breed, but aggrandizers can be found throughout business, religion, educational institutions, and governments. Humanity has reached an existential tipping point: will the horizon already in view expand with cooperative progress toward godlike emergent opportunities or contract in the thrall of corrupt oligarchs and tribal animosities? We have brought ourselves to a chaotic edge between immense promise and existential danger and are even now making our greatest choice.

In The Emergent Self, William Hasker joins one of the most heated debates in analytic philosophy, that over the nature of mind. His provocative and clearly written book challenges physicalist views of human mental functioning and advances the concept of mind as an emergent individual.Hasker begins by mounting a compelling critique of the dominant paradigm in philosophy of mind, showing that contemporary forms of materialism are seriously deficient in confronting crucial aspects of experience. He further holds that popular attempts to explain the workings of mind in terms of mechanistic physics cannot succeed. He then criticizes the two versions of substance dualism most widely accepted today—Cartesian and Thomistic—and presents his own theory of emergent dualism. Unlike traditional substance dualisms, Hasker's theory recognizes the critical role of the brain and nervous system for mental processes. It also avoids the mechanistic reductionism characteristic of recent materialism.Hasker concludes by addressing the topic of survival following bodily death. After demonstrating the failure of materialist views to offer a plausible and coherent account of that possibility, he considers the implications of emergentism for notions of resurrection and the afterlife.

Ilia Delio makes fascinating sense of the universe, beginning with the story of cosmic evolution, coursing through the meaning of God in evolution and the emergence of Christ, and concluding with new ways of seeing Christ in all things. As Teilhard de Chardin did in The Divine Milieu, Ilia Delio reveals the sacrament of God at work in the world. She also explores the spiritual evolution within each of us and suggests that it will change the cosmos as well as the church. She shows that we are at a stage in evolution where our choices will determine what happens next. "Love," she writes, "always seeks the best for the beloved but God is a beggar of love who waits at the soul's door without daring to force it open. The question of Christ emerging as the personal center of the universe is not a question of yes or no but a question of how that love will evolve." She makes one thing perfectly clear: it is happening and the evidence is astounding. The Emergent Christ is an antidote to the new atheism that says there is no place in evolution for God, let alone a God of love. It is also a spiritual tonic for Christians interested in understanding their place and purpose in this evolving universe.

Science need not be dull and bogged down by jargon, as Richard Dawkins proves in this entertaining look at evolution. The themes he takes up are the concepts of altruistic and selfish behaviour; the genetical definition of selfish interest; the evolution of aggressive behaviour; kinshiptheory; sex ratio theory; reciprocal altruism; deceit; and the natural selection of sex differences. 'Should be read, can be read by almost anyone. It describes with great skill a new face of the theory of evolution.' W.D. Hamilton, Science