How reading the Bible as a work of cultural and scientific evolution can reveal new truths about how our species conquered the Earth The Bible is the bestselling book of all time. It has been venerated -- or excoriated -- as God's word, but so far no one has read the Bible for what it is: humanity's diary, chronicling our ancestors' valiant attempts to cope with the trials and tribulations of life on Earth. In The Good Book of Human Nature, evolutionary anthropologist Carel van Schaik and historian Kai Michel advance a new view of Homo sapiens' cultural evolution. The Bible, they argue, was written to make sense of the single greatest change in history: the transition from egalitarian hunter-gatherer to agricultural societies. Religion arose as a strategy to cope with the unprecedented levels of epidemic disease, violence, inequality, and injustice that confronted us when we abandoned the bush -- and which still confront us today. Armed with the latest findings from cognitive science, evolutionary biology, archeology, and religious history, van Schaik and Michel take us on a journey through the Book of Books, from the Garden of Eden all the way to Golgotha. The Book of Genesis, they reveal, marked the emergence of private property-one can no longer take the fruit off any tree, as one could before agriculture. The Torah as a whole is the product of a surprisingly logical, even scientific, approach to society's problems. This groundbreaking perspective allows van Schaik and Michel to coax unexpected secrets from the familiar stories of Adam and Eve, Cain and Able, Abraham and Moses, Jesus of Nazareth and Mary. The Bible may have a dark side, but in van Schaik and Michel's hands, it proves to be a hallmark of human indefatigability. Provocative and deeply original, The Good Book of Human Nature offers a radically new understanding of the Bible. It shows that the Bible is more than just a pillar for religious belief: it is a pioneering attempt at scientific inquiry.

This book offers a coherent theistic approach to environmental ethics.

Evolutionary Theory and Human Nature is an original, highly theoretical work dealing with the transition from genes to behavior using general principles of evolution, especially those of sexual selection. It seeks to develop a seamless transition from genes to human motivations as bio-electric brain processes (emotional-cognitive processes), to human nature propensities (various constellations of emotional-cognitive forces, desires and fears) to species typical patterns of behavior. This work covers two often antagonistic fields: biology and the social sciences. It should be of strong interest to anthropologists, sociologists, sociobiologists, psychobiologists and psychologists who are interested in the question of human nature influences on social behavior.

The emergent “science” of transgenderism and related philosophies of gender propose a full-scale inversion of the understanding of God, man, and the created order articulated in classical metaphysics, undermining and parodying both the causality and ontology voiced by Genesis 1:27 (“God created man in His own image, . . . male and female He created them”). Whether through subversive performative identity or by surgical sex change, the divinely made human person is now threatened with abolition and replacement by the self-made man and the man-made woman. In Metaphysics and Gender, Michele M. Schumacher offers a corrective to this distorted and distorting outlook, calling for the recovery of an anthropological vision rooted in recognition of the normative divine “art” of nature and of the likeness—and far greater unlikeness—between divine and human causality. Surveying contemporary transgender trends, Schumacher identifies and excavates their conceptual and ideological foundations in the gender theory of Judith Butler, the existentialist feminism of Simone de Beauvoir, and the atheistic existentialism of Jean-Paul Sartre. To the erroneous philosophical presuppositions of these thinkers Schumacher contrasts the metaphysically grounded thought of Aristotle and Thomas Aquinas, advancing their positive account of the good of creation and of the meaning of ethical norms, human freedom and natural inclinations, and embodiment, and mounting a timely and trenchant defense of the divinely created human person.

People have always been xenophobic, but an explicit philosophical and scientific view of human racial difference only began to emerge during the modern period. Why and how did this happen? Surveying a range of philosophical and natural-scientific texts, dating from the Spanish Renaissance to the German Enlightenment, Nature, Human Nature, and Human Difference charts the evolution of the modern concept of race and shows that natural philosophy, particularly efforts to taxonomize and to order nature, played a crucial role. Smith demonstrates how the denial of moral equality between Europeans and non-Europeans resulted from converging philosophical and scientific developments, including a declining belief in human nature's universality and the rise of biological classification. The racial typing of human beings grew from the need to understand humanity within an all-encompassing system of nature, alongside plants, minerals, primates, and other animals. While racial difference as seen through science did not arise in order to justify the enslavement of people, it became a rationalization and buttress for the practices of trans-Atlantic slavery. From the work of François Bernier to G. W. Leibniz, Immanuel Kant, and others, Smith delves into philosophy's part in the legacy and damages of modern racism. With a broad narrative stretching over two centuries, Nature, Human Nature, and Human Difference takes a critical historical look at how the racial categories that we divide ourselves into came into being.

Human Nature in Modern Economics offers a precise definition of the concept of human nature in economics, something that is so far lacking in the theoretical and methodological literature. This book develops tools for the analysis of human nature through the construction of the author’s meta-model – based on anthropological and psychological foundations – allowing for comparisons of anthropological assumptions made in economic theories. The model demonstrates that the normative functions of human nature may affect the economic reality. The chapters argue that the concept of human nature determines our thinking about the economy and economics, including fundamental methodologies, methods and theories. Thus, the differences between various economic schools may result from the different assumptions of these schools about human nature. Those evolving views of human nature proceed to explain the development of both orthodox (mainstream) and heterodox economics. The book marks a significant addition to the literature on the history of economic thought, heterodox economics, economic theory and economic methodology. For students, it is a supplement to standard textbooks as it explains the current state of economics, especially in its heterodox branches. It will allow scholars to discover the importance of what they assume about human nature and how it may influence their research process.

In this book, Jonathan H. Turner combines sociology, evolutionary biology, cladistic analysis from biology, and comparative neuroanatomy to examine human nature as inherited from common ancestors shared by humans and present-day great apes. Selection pressures altered this inherited legacy for the ancestors of humans—termed hominins for being bipedal—and forced greater organization than extant great apes when the hominins moved into open-country terrestrial habitats. The effects of these selection pressures increased hominin ancestors’ emotional capacities through greater social and group orientation. This shift, in turn, enabled further selection for a larger brain, articulated speech, and culture along the human line. Turner elaborates human nature as a series of overlapping complexes that are the outcome of the inherited legacy of great apes being fed through the transforming effects of a larger brain, speech, and culture. These complexes, he shows, can be understood as the cognitive complex, the psychological complex, the emotions complex, the interaction complex, and the community complex.

This book offers plausible explanations for people’s puzzling unwillingness to address the human-nature interactions that have led us to the precipice that is climate change today. Humanity and nature are at war; the evidence is all around us: catastrophic weather events, rising sea levels, extinction of species, famine, wildfires, melting polar ice, millions of environmental refugees, and toxic pollution of air, water, and soil. The list goes on and on. What is causing this war, and how can it be stopped? Is this war an unintended consequence of economic and environmental imperatives pulling in opposite directions? This book takes the question—and its answer—to a deeper level. It argues that the root cause of our war on nature might be found in the time-honored, historically deep myths, narratives and stories we tell ourselves—and have been telling ourselves for centuries—about humanity’s place in (or out of) the natural world.