Evil Genes

Prompted by clues in her sister's diary after her mysterious death, the author takes the reader inside the head of the kinds of malevolent people we all know, perhaps all too well, but could never understand, and puts both a human and scientific face to evil.

Have you ever heard of a person who left you wondering, "How could someone be so twisted? So evil?" Prompted by clues in her sister’s diary after her mysterious death, author Barbara Oakley takes the reader inside the head of the kinds of malevolent people you know, perhaps all too well, but could never understand. Starting with psychology as a frame of reference, Oakley uses cutting-edge images of the working brain to provide startling support for the idea that "evil" people act the way they do mainly as the result of a dysfunction. In fact, some deceitful, manipulative, and even sadistic behavior appears to be programmed genetically—suggesting that some people really are born to be bad. Oakley links the latest findings of molecular research to a wide array of seemingly unrelated historical and current phenomena, from the harems of the Ottomans and the chummy jokes of "Uncle Joe" Stalin, to the remarkable memory of investor Warren Buffet. Throughout, she never loses sight of the personal cost of evil genes as she unravels the mystery surrounding her sister’s enigmatic life—and death. Evil Genes is a tour-de-force of popular science writing that brilliantly melds scientific research with intriguing family history and puts both a human and scientific face to evil.

The idea of moral evil has always held a special place in philosophy and theology because the existence of evil has implications for the dignity of the human and the limits of human action. Andrew M. Flescher proposes four interpretations of evil, drawing on philosophical and theological sources and using them to trace through history the moral traditions that are associated with them. The first model, evil as the presence of badness, offers a traditional dualistic model represented by Manicheanism. The second, evil leading to goodness through suffering, presents a theological interpretation known as theodicy. Absence of badness—that is, evil as a social construction—is the third model. The fourth, evil as the absence of goodness, describes when evil exists in lieu of the good—the "privation" thesis staked out nearly two millennia ago by Christian theologian St. Augustine. Flescher extends this fourth model—evil as privation—into a fifth, which incorporates a virtue ethic. Drawing original connections between Augustine and Aristotle, Flescher’s fifth model emphasizes the formation of altruistic habits that can lead us to better moral choices throughout our lives. Flescher eschews the temptation to think of human agents who commit evil as outside the norm of human experience. Instead, through the honing of moral skills and the practice of attending to the needs of others to a greater degree than we currently do, Flescher offers a plausible and hopeful approach to the reality of moral evil.

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

The code of conduct for a leading tech company famously says "Don't Be Evil." But what exactly is evil? Is it just badness by another name--the shadow side of good? Or is it something more substantive--a malevolent force or power at work in the universe? These are some of the ontological questions that philosophers have grappled with for centuries. But evil also raises perplexing epistemic and psychological questions. Can we really know evil? Does a victim know evil differently than a perpetrator or witness? What motivates evil-doers? Satan's rebellion, Iago's machinations, and Stalin's genocides may be hard to understand in terms of ordinary reasons, intentions, beliefs, and desires. But what about the more "banal" evils performed by technocrats in a collective: how do we make sense of Adolf Eichmann's self-conception as just an effective bureaucrat deserving of a promotion? Evil: A History collects thirteen essays that tell the story of evil in western thought, starting with its origins in ancient Hebrew wisdom literature and classical Greek drama all the way to Darwinism and Holocaust theory. Thirteen interspersed reflections contextualize philosophical developments by looking at evil through the eyes of animals, poets, mystics, witches, librettists, film directors, and even a tech product manager. Evil: A History will enlighten readers about one of the most alluring and difficult topics in philosophy and intellectual life, and will challenge their assumptions about the very nature of evil.

That concern about human genetics is at the top of many lists of issues requiring intense discussion from scientific, political, social, and ethical points of view is today no surprise. It was in the spirit of attempting to establish the basis for intelligent discussion of the issues involved that a group of us gathered at a meeting of the International Society for the History, Philosophy, and Social Studies of Biology in the Summer of 1995 at Brandeis University and began an exploration of these questions in earlier versions of the papers presented here. Our aim was to cross disciplines and jump national boundaries, to be catholic in the methods and approaches taken, and to bring before readers interested in the emerging issues of human genetics well-reasoned, informative, and provocative papers. The initial conference and elements of the editorial work which have followed were generously supported by the Stifterverband fUr die Deutsche Wissenschaft. We thank Professor Peter Weingart of Bielefeld University for his assistance in gaining this support. As Editors, we thank the anonymous readers who commented upon and critiqued many of the papers and in tum made each paper a more valuable contribution. We also thank the authors for their understanding and patience. Michael Fortnn Everett Mendelsohn Cambridge, MA September 1998 vii INTRODUCTION In 1986, the annual symposium at the venerable Cold Spring Harbor laboratories was devoted to the "Molecular Biology of Homo sapiens.

How the science of epigenetics reveals that we’re wired for natural happiness—includes a 28-day plan to create a biological cascade of well-being. Happiness Genes explores the surprising link between science and spirituality—and makes it clear that happiness can’t be bought. It’s actually at our fingertips—or more precisely, in our DNA. The new science of epigenetics reveals that there are reserves of natural happiness within your DNA that can be controlled by you—your emotions, beliefs, and behavioral choices. This book examines the nature and source of happiness, from ancient times to the present. It presents the epigenetic and other biological research that shows that DNA contains genes for natural happiness and your ultimate well-being. Then it details the 28-Day natural happiness program—to show you how to switch on your own happiness genes.

Is the evolutionary process intelligently designed? If so, why did the Creator choose such an evil-infested means to create the biosphere? What is the intrinsic nature of evil itself? Is natural evil necessary? Is evil compatible with the existence of God? Will the world's evils ever be totally redeemed? What place does humanity occupy in the cosmic scheme of things? Evolution and the Problem of Natural Evil attempts to answer these and other timeless questions by proposing a bold new conceptual synthesis that aggressively marries the tenets of modern developmental psychology to the basic concepts of classical theism. The end result of this novel approach is deeply encouraging, insofar as it places the problem of evil, as well as the general fate of human existence, in a much larger and more optimistic context than has traditionally been imagined.