The revolution was not the beginning of agriculture but the beginning of agriculture on a large scale, in one place, with refined tools. Tudge offers a persuasive hypothesis about a puzzling epoch, along the way providing new insights into the Pleistocene overkill, the demise of the Neanderthals, the location of the biblical Eden, and much more."--BOOK JACKET.

Only once we understand the long history of human efforts to draw sustenance from the land can we grasp the nature of the crisis that faces humankind today, as hundreds of millions of people are faced with famine or flight from the land. From Neolithic times through the earliest civilizations of the ancient Near East, in savannahs, river valleys and the terraces created by the Incas in the Andean mountains, an increasing range of agricultural techniques have developed in response to very different conditions. These developments are recounted in this book, with detailed attention to the ways in which plants, animals, soil, climate, and society have interacted. Mazoyer and Roudart’s A History of World Agriculture is a path-breaking and panoramic work, beginning with the emergence of agriculture after thousands of years in which human societies had depended on hunting and gathering, showing how agricultural techniques developed in the different regions of the world, and how this extraordinary wealth of knowledge, tradition and natural variety is endangered today by global capitialism, as it forces the unequal agrarian heritages of the world to conform to the norms of profit. During the twentieth century, mechanization, motorization and specialization have brought to a halt the pattern of cultural and environmental responses that characterized the global history of agriculture until then. Today a small number of corporations have the capacity to impose the farming methods on the planet that they find most profitable. Mazoyer and Roudart propose an alternative global strategy that can safegaurd the economies of the poor countries, reinvigorate the global economy, and create a livable future for mankind.

In this uniquely spiritual work of science fiction, author G. James Royce reveals the motivation for żDeosż to create our universe, initiate organic life, and shape the evolution of the human race.

Nothing turns a baby's head more quickly than the sight or sound of an animal. This fascination is driven by the ancient chemical forces that first drew humans and animals together. It is also the same biology that transformed wolves into dogs and skittish horses into valiant comrades that would carry us into battle. Made for Each Other is the first book to explain how this chemistry of attraction and attachment flows through -- and between -- all mammals to create the profound emotional bonds humans and animals still feel today. Drawing on recent discoveries from neuroscience, evolutionary biology, behavioral psychology, archeology, as well as her own investigations, Meg Daley Olmert explains why the brain chemistry humans and animals trigger in each other also has a profound effect on our mental and physical well being. This lively and original investigation asks what happens when the bond is severed. If thousands of years of caring for animals infused us with a biology that shaped our hearts and minds, do we dare turn our back on it? Daley Olmert makes a compelling and scientific case for what our hearts have always known, that we were, and always will be, made for each other.

For more than a millennium, beginning in the early Middle Ages, most Western Christians lived in societies that sought to be comprehensively Christian--ecclesiastically, economically, legally, and politically. That is to say, most Western Christians lived in Christendom. But in a gradual process beginning a few hundred years ago, Christendom weakened and finally crumbled. Today, most Christians in the world live in pluralistic political communities. And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world. Politics After Christendom argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. Instead, it prepares them to live in societies that are indifferent or hostile to Christianity, societies in which believers must live faithful lives as sojourners and exiles. Politics After Christendom explains what Scripture teaches about political community and about Christians' responsibilities within their own communities. As it pursues this task, Politics After Christendom makes use of several important theological ideas that Christian thinkers have developed over the centuries. These ideas include Augustine's Two-Cities concept, the Reformation Two-Kingdoms category, natural law, and a theology of the biblical covenants. Politics After Christendom brings these ideas together in a distinctive way to present a model for Christian political engagement. In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher). Part 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. They ought to pursue justice, peace, and excellence in these communities, but remember that these communities are temporary and thus not confuse them with the everlasting kingdom of the Lord Jesus Christ. Christians' ultimate citizenship is in this new-creation kingdom. Part 2 reflects on how the political theology developed in Part 1 provides Christians with a framework for thinking about perennial issues of political and legal theory. Part 2 does not set out a detailed public policy or promote a particular political ideology. Rather, it suggests how Christians might think about important social issues in a wise and theologically sound way, so that they might be better equipped to respond well to the specific controversies they face today. These issues include race, religious liberty, family, economics, justice, rights, authority, and civil resistance. After considering these matters, Part 2 concludes by reflecting on the classical liberal and conservative traditions, as well as recent challenges to them by nationalist and progressivist movements.

The authors in ‘Lost Kingdom’ grapple with both the catastrophe of mass animal extinction, in which the panoply of earthly life is in the accelerating process of disappearing, and with the mass death of industrial animal agriculture. Both forms of anthropogenic violence against animals cast the Anthropocene as an era of criminality and loss driven by boundless human exceptionalism, forcing a reckoning with and an urgent reimagining of human-animal relations. Without the sleights of hand that would lump “humanity” into a singular Anthropos of the Anthropocene, the authors recognize the differential nature of human impacts on animal life and the biosphere as a whole, while affirming the complexity of animal worlds and their profound imbrications in human cultures, societies, and industries. Confronting the reality of the Sixth Mass Extinction and mass animal death requires forms of narrativity that draw on traditional genres and disciplines, while signaling a radical break with modern temporalities and norms. Chapters in this volume reflect this challenge, while embodying the interdisciplinary nature of inquiry into non-human animality at the edge of the abyss—historiography, cultural anthropology, post-colonial studies, literary criticism, critical animal studies, ethics, religious studies, Anthropocene studies, and extinction studies entwine to illuminate what is arguably the greatest crisis, for all creatures, in the past 65 million years.

Named one of the best books of 2015 by The Economist A provocative exploration of the “new ecology” and why most of what we think we know about alien species is wrong For a long time, veteran environmental journalist Fred Pearce thought in stark terms about invasive species: they were the evil interlopers spoiling pristine “natural” ecosystems. Most conservationists and environmentalists share this view. But what if the traditional view of ecology is wrong—what if true environmentalists should be applauding the invaders? In The New Wild, Pearce goes on a journey across six continents to rediscover what conservation in the twenty-first century should be about. Pearce explores ecosystems from remote Pacific islands to the United Kingdom, from San Francisco Bay to the Great Lakes, as he digs into questionable estimates of the cost of invader species and reveals the outdated intellectual sources of our ideas about the balance of nature. Pearce acknowledges that there are horror stories about alien species disrupting ecosystems, but most of the time, the tens of thousands of introduced species usually swiftly die out or settle down and become model eco-citizens. The case for keeping out alien species, he finds, looks increasingly flawed. As Pearce argues, mainstream environmentalists are right that we need a rewilding of the earth, but they are wrong if they imagine that we can achieve that by reengineering ecosystems. Humans have changed the planet too much, and nature never goes backward. But a growing group of scientists is taking a fresh look at how species interact in the wild. According to these new ecologists, we should applaud the dynamism of alien species and the novel ecosystems they create. In an era of climate change and widespread ecological damage, it is absolutely crucial that we find ways to help nature regenerate. Embracing the new ecology, Pearce shows us, is our best chance. To be an environmentalist in the twenty-first century means celebrating nature’s wildness and capacity for change.