The question of whether men are predisposed to war runs hot in contemporary scholarship and online discussion. Within this debate, chimpanzee behavior is often cited to explain humans' propensity for violence; the claim is that male chimpanzees kill outsiders because they are evolutionarily inclined, suggesting to some that people are too. The longstanding critique that killing is instead due to human disturbance has been pronounced dead and buried. In Chimpanzees, War, and History, R. Brian Ferguson challenges this consensus. By historically contextualizing every reported chimpanzee killing, Ferguson offers and empirically substantiates two hypotheses. Primarily, he provides detailed demonstration of the connection between human impact and intergroup killing of adult chimpanzees. Secondarily, he argues that killings within social groups reflect status conflicts, display violence against defenseless individuals, and payback killings of fallen status bullies. Ferguson also explains broad chimpanzee-bonobo differences in violence through constructed and transmitted social organizations consistent with new perspectives in evolutionary theory. He deconstructs efforts to illuminate human warfare via chimpanzee analogy, and provides an alternative anthropological theory grounded in Pan-human contrasts that is applicable to different types of warfare. Bringing readers on a journey through theoretical struggle and clashing ideas about chimpanzees, bonobos, and evolution, Ferguson opens new ground on the age-old question--are men born to kill?

A compelling takedown of prevailing myths about human behavior, updated and expanded to meet the current moment. There are three major myths of human nature: humans are divided into biological races; humans are naturally aggressive; and men and women are wholly different in behavior, desires, and wiring. Race, Monogamy, and Other Lies They Told You counters these pervasive and pernicious myths about human behavior. Agustín Fuentes tackles misconceptions about what race, aggression, and sex really mean for humans, and incorporates an accessible understanding of culture, genetics, and evolution that requires us to dispose of notions of "nature or nurture." Presenting scientific evidence from diverse fields, including anthropology, biology, and psychology, Fuentes devises a myth-busting toolkit to dismantle persistent fallacies about the validity of biological races, the innateness of aggression and violence, and the nature of monogamy, sex, and gender. This revised and expanded edition provides up-to-date references, data, and analyses, and addresses new topics, including the popularity of home DNA testing kits and the lies behind ‘"incel" culture; the resurgence of racist, nativist thinking and the internet's influence in promoting bad science; and a broader understanding of the diversity of sex and gender.

Knowledge of wild chimpanzees has expanded dramatically. This volume, edited by Martin Muller, Richard Wrangham, and David Pilbeam, brings together scientists who are leading a revolution to discover and explain human uniqueness, by studying our closest living relatives. Their conclusions may transform our understanding of human evolution.

Virtual War and Magical Death is a provocative examination of the relations between anthropology and contemporary global war. Several arguments unite the collected essays, which are based on ethnographic research in varied locations, including Guatemala, Uganda, and Tanzania, as well as Afghanistan, Pakistan, Iraq, and the United States. Foremost is the contention that modern high-tech warfare—as it is practiced and represented by the military, the media, and civilians—is analogous to rituals of magic and sorcery. Technologies of "virtual warfare," such as high-altitude bombing, remote drone attacks, night-vision goggles, and even music videoes and computer games that simulate battle, reproduce the imaginative worlds and subjective experiences of witchcraft, magic, and assault sorcery long studied by cultural anthropologists. Another significant focus of the collection is the U.S. military's exploitation of ethnographic research, particularly through its controversial Human Terrain Systems (HTS) Program, which embeds anthropologists as cultural experts in military units. Several pieces address the ethical dilemmas that HTS and other counterinsurgency projects pose for anthropologists. Other essays reveal the relatively small scale of those programs in relation to the military's broader use of, and ambitions for, social scientific data. Contributors. Robertson Allen, Brian Ferguson, Sverker Finnström, Roberto J. González, David H. Price, Antonius Robben, Victoria Sanford, Jeffrey Sluka, Koen Stroeken, Matthew Sumera, Neil L. Whitehead

War is one of the greatest human evils. It has ruined livelihoods, provoked unspeakable atrocities and left countless millions dead. It has caused economic chaos and widespread deprivation. And the misery it causes poisons foreign policy for future generations. But, argues bestselling historian Ian Morris, in the very long term, war has in fact been a good thing. In his trademark style combining inter-disciplinary insights, scientific methods and fascinating stories, Morris shows that, paradoxically, war is the only human invention that has allowed us to construct peaceful societies. Without war, we would never have built the huge nation-states which now keep us relatively safe from random acts of violence, and which have given us previously unimaginable wealth. It is thanks to war that we live longer and more comfortable lives than ever before. And yet, if we continue waging war with ever-more deadly weaponry, we will destroy everything we have achieved; so our struggles to manage warfare make the coming decades the most decisive in the history of our civilisation. In War: What Is It Good For? Morris brilliantly dissects humanity's history of warfare to draw startling conclusions about our future.

Explicates the way the Christian just war tradition shaped modernity and modernity's blindness to the interpenetration of nature and politics. This book sits uniquely at the intersection of just war thinking, environmental history, and theological ethics.

Most people intuitively understand the nature of morality; this tends to belie the fact that morality is more complex, controversial and interesting than generally appreciated. This book provides a comprehensive overview of morality from various disciplines and perspectives. These include ethics and evolution, moral psychology, morality and culture, morality and religion and morality and the law. A chapter on evil illustrates the vulnerability of morality. The book also provides a description and critique of various ethical theories, the difference between a moral obligation and a moral ideal and the views of venerable moral philosophers who argue over issues such as whether objective moral truth exists. A number of practical ethical dilemmas are discussed. The book is written in language accessible to the general reader and will be of interest to members of organizational, governmental, and professional ethics committees, students in ethics fellowships or ethics degree programs, philosophers, and others who want to learn more about morality.

"The chapters in this book [posit] that humans clearly have the capacity to make war, but since war is absent in some cultures, it cannot be viewed as a human universal. And counter to frequent presumption, the actual archaeological record reveals the recent emergence of war. It does not typify the ancestral type of human society, the nomadic forager band, and contrary to widespread assumptions, there is little support for the idea that war is ancient or an evolved adaptation. Views of human nature as inherently warlike stem not from the facts but from cultural views embedded in Western thinking"--Amazon.com.

What does modern warfare, as fought by liberal societies, have in common with our human evolution? This study posits an important relationship between the two we have evolved to fight, and traditional hunter-gatherer societies were often violent places. But we also evolved to cooperate, to feel empathy and to behave altruistically towards others.