How Not To Make A Human

From pet keeping to sky burials, a posthuman and ecocritical interrogation of and challenge to human particularity in medieval texts Mainstream medieval thought, like much of mainstream modern thought, habitually argued that because humans alone had language, reason, and immortal souls, all other life was simply theirs for the taking. But outside this scholarly consensus teemed a host of other ways to imagine the shared worlds of humans and nonhumans. How Not to Make a Human engages with these nonsystematic practices and thought to challenge both human particularity and the notion that agency, free will, and rationality are the defining characteristics of being human. Recuperating the Middle Ages as a lost opportunity for decentering humanity, Karl Steel provides a posthuman and ecocritical interrogation of a wide range of medieval texts. Exploring such diverse topics as medieval pet keeping, stories of feral and isolated children, the ecological implications of funeral practices, and the “bare life” of oysters from a variety of disanthropic perspectives, Steel furnishes contemporary posthumanists with overlooked cultural models to challenge human and other supremacies at their roots. By collecting beliefs and practices outside the mainstream of medieval thought, How Not to Make a Human connects contemporary concerns with ecology, animal life, and rethinkings of what it means to be human to uncanny materials that emphasize matters of death, violence, edibility, and vulnerability.

A startling investigation of what it means to be human.

How to Make a Human: Animals and Violence in the Middle Ages tracks human attempts to cordon humans off from other life through a wide range of medieval texts and practices, including encyclopedias, dietary guides, resurrection doctrine, cannibal narrative, butchery law, boar-hunting, and teratology. Karl Steel argues that the human subjugation of animals played an essential role in the medieval concept of the human. In their works and habits, humans tried to distinguish themselves from other animals by claiming that humans alone among worldly creatures possess language, reason, culture, and, above all, an immortal soul and resurrectable body. Humans convinced themselves of this difference by observing that animals routinely suffer degradation at the hands of humans. Since the categories of human and animal were both a retroactive and relative effect of domination, no human could forgo his human privileges without abandoning himself. Medieval arguments for both human particularity and the unique sanctity of human life have persisted into the modern age despite the insights of Darwin. How to Make a Human joins with other works in critical animal theory to unsettle human pretensions in the hopes of training humans to cease to project, and to defend, their human selves against other animals.

The author of "Animals in Translation" employs her own experience with autism and her background as an animal scientist to show how to give animals the best and happiest life.

Experts estimate that as many as 98,000 people die in any given year from medical errors that occur in hospitals. That's more than die from motor vehicle accidents, breast cancer, or AIDSâ€"three causes that receive far more public attention. Indeed, more people die annually from medication errors than from workplace injuries. Add the financial cost to the human tragedy, and medical error easily rises to the top ranks of urgent, widespread public problems. To Err Is Human breaks the silence that has surrounded medical errors and their consequenceâ€"but not by pointing fingers at caring health care professionals who make honest mistakes. After all, to err is human. Instead, this book sets forth a national agendaâ€"with state and local implicationsâ€"for reducing medical errors and improving patient safety through the design of a safer health system. This volume reveals the often startling statistics of medical error and the disparity between the incidence of error and public perception of it, given many patients' expectations that the medical profession always performs perfectly. A careful examination is made of how the surrounding forces of legislation, regulation, and market activity influence the quality of care provided by health care organizations and then looks at their handling of medical mistakes. Using a detailed case study, the book reviews the current understanding of why these mistakes happen. A key theme is that legitimate liability concerns discourage reporting of errorsâ€"which begs the question, "How can we learn from our mistakes?" Balancing regulatory versus market-based initiatives and public versus private efforts, the Institute of Medicine presents wide-ranging recommendations for improving patient safety, in the areas of leadership, improved data collection and analysis, and development of effective systems at the level of direct patient care. To Err Is Human asserts that the problem is not bad people in health careâ€"it is that good people are working in bad systems that need to be made safer. Comprehensive and straightforward, this book offers a clear prescription for raising the level of patient safety in American health care. It also explains how patients themselves can influence the quality of care that they receive once they check into the hospital. This book will be vitally important to federal, state, and local health policy makers and regulators, health professional licensing officials, hospital administrators, medical educators and students, health caregivers, health journalists, patient advocatesâ€"as well as patients themselves. First in a series of publications from the Quality of Health Care in America, a project initiated by the Institute of Medicine

Rise and demise of nations are man-made and can be humanly controlled. These are neither naturally determined nor divinely fated. This book captures the root-process presiding over the problems, challenges, and the opportunities nations of the world face today. America has a three-dimensional problem. Its “process controls” have equated its “purpose controls.” Internally, it has developed “integration energy traps.” Externally, it has created a dangerously “interest-based” world order. America must move to the “next level” of human collectivity; or an Armageddon might hit us all within the next few decades. The Muslims’ “idea of State” is too “invalid”, “antiquated” and perilously “anti-liberty” to allow large political systems to evolve in the Islamic world. It has been incessantly sinking back into anarchy. The “Arab Spring” is continuation of medieval, chaotic and “identity-based” shift of power, devoid of “value” and “political mass”. With the given trends, the world must be ready for more Talibans, Bin Ladens, and Al-Qaedas, possibly equipped with weapons of mass destruction. India and China have big “N-factor”. But at controls level, unsustainability afflicts China and an age-old “identity clamp” is failing India. Both nations will see reversals in near future. China must realize that “economic future” is a component of “political future”; not the other way round. India must understand that democracy divorced from political creativity leads back to tyranny and anarchy. The basis of the entire debate is “Integration Energy Theory” which explains the reality of human togetherness in a timeless and non-spatial manner.

Humans are primates, and our closest relatives are the other African apes - chimpanzees closest of all. With the mapping of the human genome, and that of the chimp, a direct comparison of the differences between the two, letter by letter along the billions of As, Gs, Cs, and Ts of the DNA code, has led to the widely vaunted claim that we differ from chimps by a mere 1.6% of our genetic code. A mere hair's breadth genetically! To a rather older tradition of anthropomorphizing chimps, trying to get them to speak, dressing them up for 'tea parties', was added the stamp of genetic confirmation. It also began an international race to find that handful of genes that make up the difference - the genes that make us uniquely human. But what does that 1.6% really mean? And should it really lead us to consider extending limited human rights to chimps, as some have suggested? Are we, after all, just chimps with a few genetic tweaks? Is our language and our technology just an extension of the grunts and ant-collecting sticks of chimps? In this book, Jeremy Taylor sketches the picture that is emerging from cutting edge research in genetics, animal behaviour, and other fields. The indications are that the so-called 1.6% is much larger and leads to profound differences between the two species. We shared a common ancestor with chimps some 6-7 million years ago, but we humans have been racing away ever since. One in ten of our genes, says Taylor, has undergone evolution in the past 40,000 years! Some of the changes that happened since we split from chimpanzees are to genes that control the way whole orchestras of other genes are switched on and off, and where. Taylor shows, using studies of certain genes now associated with speech and with brain development and activity, that the story looks to be much more complicated than we first thought. This rapidly changing and exciting field has recently discovered a host of genetic mechanisms that make us different from other apes. As Taylor points out, for too long we have let our sentimentality for chimps get in the way of our understanding. Chimps use tools, but so do crows. Certainly chimps are our closest genetic relatives. But relatively small differences in genetic code can lead to profound differences in cognition and behaviour. Our abilities give us the responsibility to protect and preserve the natural world, including endangered primates. But for the purposes of human society and human concepts such as rights, let's not pretend that chimps are humans uneducated and undressed. We've changed a lot in those 12 million years.

Kinghorn rejects both the over-optimistic view of human potential that runs rampant in secular humanism, and the over-pessimistic view held by some Christians. With biblical insight he clearly shows how to discover in Jesus an image of humanity that promises to fulfill the longings and hungers native to every human spirit. (Christian Religion)