The book begins with familiar designs found all around and inside us (such as the ‘trees’ of river basins, human lungs, blood and city traffic). It then shows how all flow systems are driven by power from natural engines everywhere, and how they are endlessly shaped because of freedom. Finally, Professor Bejan explains how people, like everything else that moves on earth, are driven by power derived from our “engines” that consume fuel and food, and that our movement dissipates the power completely and changes constantly for greater access, economies of scale, efficiency, innovation and life. Written for wide audiences of all ages, including readers interested in science, patterns in nature, similarity and non-uniformity, history and the future, and those just interested in having fun with ideas, the book shows how many “design change” concepts acquire a solid scientific footing and how they exist with the evolution of nature, society, technology and science.

No detailed description available for "The Concept of Freedom in Anthropology".

Worsley argues that it is rational to believe in a realist, loving God in the face of evil. Beginning with a critique of Alvin Plantinga, he shows that human freedom is highly complex, and so depends upon complex structures in nature. These are both necessary for freedom but also sufficient for natural evil. He offers close analysis of the evolution of the human brain. The book develops a parallel argument that human evil stems from the evolution of personality.

What does it mean to be a flourishing human in a Western liberal democracy in the twenty-first century? In Freedom, Progress, and Human Flourishing, Winton Bates aims to provide a better framework for thinking about the relationship between freedom, progress, and human flourishing. Bates asserts that freedom enables individuals to flourish in different ways without colliding, allows for a growth of opportunities, and supports personal development by enabling individuals to exercise self-direction. The importance of self-direction is a central theme in the book, and Bates explores throughout why wise and well-informed self-direction is integral to flourishing because it helps individuals attain health and longevity, positive human relationships, psychological well-being, and an ability to live in harmony with nature.

According to the reigning competition-driven model of evolution, selfish behaviors that maximize an organism’s reproductive potential offer a fitness advantage over self-sacrificing behaviors—rendering unselfish behavior for the sake of others a mystery that requires extra explanation. Evolution, Games, and God addresses this conundrum by exploring how cooperation, working alongside mutation and natural selection, plays a critical role in populations from microbes to human societies. Inheriting a tendency to cooperate, argue the contributors to this book, may be as beneficial as the self-preserving instincts usually thought to be decisive in evolutionary dynamics. Assembling experts in mathematical biology, history of science, psychology, philosophy, and theology, Martin Nowak and Sarah Coakley take an interdisciplinary approach to the terms “cooperation” and “altruism.” Using game theory, the authors elucidate mechanisms by which cooperation—a form of working together in which one individual benefits at the cost of another—arises through natural selection. They then examine altruism—cooperation which includes the sometimes conscious choice to act sacrificially for the collective good—as a key concept in scientific attempts to explain the origins of morality. Discoveries in cooperation go beyond the spread of genes in a population to include the spread of cultural transformations such as languages, ethics, and religious systems of meaning. The authors resist the presumption that theology and evolutionary theory are inevitably at odds. Rather, in rationally presenting a number of theological interpretations of the phenomena of cooperation and altruism, they find evolutionary explanation and theology to be strongly compatible.

As in other times, in other times and in many places and moments in history, talking about Freedom has always been a matter of concern for those who oppress, because to oppress is to disturb the individual and collective freedoms of others, of innocent peoples. The oppressed is never guilty but is always the victim of the oppressor, which is generally a whole system personified in the figure of an oppressive tyrant or an oppressive tyrannical group. And so many peoples throughout the history of humanity have undergone that long learning of forced submission to a system that destroys them and prevents them from being free, and always, in all ages, peoples have decided their own destinies. . From the American Revolution that led to the Civil War that provided a new outlook for the Western world and a powerful new nation, to Mao's Red Revolution that began with the uprisings of student groups in Xiangtan, Hunan Province and spread throughout the country mobilizing the masses to fight and end the national division, the dying empire of the Qing dynasty and its last emperor PuYi, as well as the fight against the Chinese secessionists in that case, the Guo Ming Tang, who they ended up exiled to Taiwan until today and, above all, the struggle and triumph against the Japanese invasion. The revolution is not a chance event, nor can its emergence be prevented, since it is the result of events in the history of each nation. Oppressors can always kill, murder, imprison, shoot, lie and cheat, manipulate and destroy, buy and bribe, because that has been their role throughout history, ... their archetype, rather; but they can never prevent or impede revolution. At most, they can delay it, nothing more. The most maliciously intelligent, like the Romans already in the second millennium, adopted the revolution of the Jewish insurgents and took possession of it and built on it the survival and extension of their empire, turning it into the Holy Roman Empire as they were called. But when all the parties do not join the People and their revolution, then they easily end up in the chair of the accused and judged by their peoples and history. The socialist, nationalist, or communist terms with which the popular revolution or revolution of the peoples are identified are only labels associated with specific systems of government. The true revolution is neither socialist nor capitalist but belongs to the people; It is a natural mechanism of peoples throughout their history to return to the natural order of things, to freedom and respect for the rights of people and social justice. When societies lose their sense of freedom, law and social justice, then the Revolution always springs up as a consequential and natural effect. The incessant search for freedom of the peoples, and the desire for emancipation over the lower powers that submit their destinies, has always led peoples throughout history to demonstrate in search of a forceful advance, a transcendental change, to which It has always been called Revolution, meaning a process of return to evolution, to programmed continuity. To evolve is to go forward, and a Revolution entails the return or return to the correct and desired direction or direction of things. That is why good revolutions have always triumphed, for that is how youth revolutions are. Young people are by nature lovers of change, and although they adapt to everything they also adopt their own way of doing things and seeing the world. Throughout contemporary history, youths have literally managed to move mountains. There is no successful revolution in history, from the French Revolution to the Industrial Revolution, or much later the socialist revolutions in the East and the West; or more specifically in Africa, the independence revolutions that culminated in the creation and independence of most of the countries that we recognize today in Africa; all of them had the energies and the din of the young people. The famous and courageous members of the Black Panther Party in the United States were seventeen to twenty-two-year-old youths, warriors who shook the pillars of racism in American society, the most historic, political, and overtly racist modern society. And the greatest, the greatest revolutionaries are, in truth, the eyes and the brain of every revolution. The Total Revolution to which the peoples of the world aspire is not a transcendental or apocalyptic event, but a sudden change of universal consciousness about certain truths of our reality that are also universal. The truth that injustices and crimes, abuses and impunity cannot create anything positive in any society is the creed of a revolutionary. The truth that fear cannot prevail over the day-to-day opportunity to change, to challenge, to triumph, is the hymn of a revolutionary. These are the Foundations of the Revolutionary Consciousness, and the Evolution of the Thought of the People - of the popular classes - against all kinds of Oppression. Beijing, China. 26.06.2021 Javier Clemente Engonga,

The volume begins with a study by Douglass C. North that emphasizes the economic and social factors that encouraged the development of freedom in the West and inhibited its development in other societies, notably China. The Greeks first devised civil and political liberty, and also were the first to have a word, eleutheria, for the concept. Martin Ostwald traces the history of the word over the course of Greek history, seeking when and why it assumed a meaning similar to freedom. Brian Tierney demonstrates how the medieval Church, by perpetuating Roman traditions of popular election and inspiring representative government, was vital to the development of modern freedom. The earliest secular institutions to follow the example of the Church in shaping their own governments were the towns of Italy, and John Hine Mundy shows how the towns served as the initial training grounds for laymen in the practice of free government. Monarchs whose coffers were depleted by continuous warfare sought to tap the resources of the wealthy towns and better-off rural residents, but these long-independent groups were not easily bullied and gathered their representatives together to negotiate taxation and grievances. In two chapters, H. G. Koenigsberger traces this background of parliaments and estates from all over Europe from the thirteenth century through the early modern era. In seventeenth-century England, parliamentary legislation would become the major vehicle for protecting the liberties of the subject. Before that, however, the common law courts were the main arena for advancing freedom, as J. H. Baker shows in his examination of the key developments in the common law. Traditionally, the Renaissance and the Reformation have been looked upon as largely separate phenomena. William J. Bouwsma asserts that in fact they were closely linked, with profound consequences for the shaping of modern freedom. Donald R. Kelley discusses the various forms and justifications of resistance that arose against the powerful monarchies that had emerged from the chaos and confusion of the fourteenth and early fifteenth centuries.

To be free is to escape all limitations and obstacles&—or so we think at first. But if we probe further, we discover that freedom embraces its own necessities, a set of conditions without which it could not exist. Freedom's Embrace explores these necessities of freedom. J. Melvin Woody surveys competing conceptions of freedom and traces debates about the nature and reality of freedom to confusions about knowledge, humanity, and nature that are rooted in some of the most fundamental assumptions of modern Western thought. The preemption of freedom as an exclusively human privilege with all nature relegated to mechanical necessity is a fatal error that renders both humanity and nature equally unintelligible. What distinguishes human beings from other animals is not freedom but the use of symbols, which vastly extends the range of available options and enables us to envision freedom as an ideal by which customary institutions and norms may be judged and transformed. By carefully surveying its necessary conditions and limitations, Woody reconciles the salient competing conceptions of freedom and weaves them together into a richer and broader theory that resolves old controversies and opens the way toward an ethics of freedom that can meet the challenges of relativism and nihilism that arise from recognizing the historicity and malleability of culture.