Human Wisdom

This volume addresses key questions about the puzzle of human origins by focusing on a topic that is largely unexplored thus far, namely, the evolution of human wisdom. How can we best understand the human capacity for wisdom, where did it come from, and how did it emerge? It explores lines of convergence and divergence between Christian theology and evolutionary anthropology in its search to identify different aspects of wisdom. Critical to this discussion are the philosophical difficulties that arise when two very different methodological approaches to the manner of humans becoming wise are brought together. The relative importance and significance of human language is another area of intense debate in defining the meaning of wisdom and its expression. How far and to what extent does a theologically informed wisdom discourse push evolutionary anthropology to formulate new questions and vice versa? This volume shows that there is no simple consonance between evolutionary anthropology and theology. Yet, each discipline has much to learn from the other; the authors are in agreement that even in the midst of an awareness of dissonance and some tension, there can still be mutual respect. The goal of this book is to begin to develop a trans-disciplinary approach to the evolution of human wisdom, where each discipline is challenged to ask questions in a new way. This volume tackles the relationship between theology and science in a fresh way by focusing on a specific theme—wisdom—that is equally generative for both theology and evolutionary anthropology.

"Terrific . . . Easily the most purely entertaining novel I have read so far this year" David Mills, The Sunday Times "A really excellent suspense novelist" Stephen King The second volume of Pierre Lemaitre's enthralling, award-winning between-the-wars trilogy In 1927, the great and the good of Paris gather at the funeral of the wealthy banker, Marcel Péricourt. His daughter, Madeleine, is poised to take over his financial empire (although, unfortunately, she knows next to nothing about banking). More unfortunately still, when Madeleine's seven-year-old son, Paul, tumbles from a second floor window of the Péricourt mansion on the day of his grandfather's funeral, and suffers life-changing injuries, his fall sets off a chain of events that will reduce Madeleine to destitution and ruin in a matter of months. Using all her reserves of ingenuity, resourcefulness, and a burning desire for retribution, Madeleine sets about rebuilding her life. She will be helped by an ex-Communist fixer, a Polish nurse who doesn't speak a word of French, a brainless petty criminal with a talent for sabotage, an exiled German Jewish chemist, a very expensive forger, an opera singer with a handy flair for theatrics, and her own son with ideas for a creative new business to take Paris by storm. A brilliant, imaginative, free-falling caper through between-the-wars Paris, and a portrait of Europe on the edge of disaster. Translated from the French by Frank Wynne With the support of the Creative Europe Programme of the European Union From the reviews for The Great Swindle "The most purely enjoyable book I've read this year" Jake Kerridge, Sunday Telegraph "The vast sweep of the novel and its array of extraordinary secondary characters have attracted comparisons with the works of Balzac. Moving, angry, intelligent - and compulsive" Marcel Berlins, The Times

Shupe's book goes beyond self-help. It reveals how our emotional connections to one another have been severed, by our dependence on legal systems. Shupe reminds us that humans once lived in a state of contentment, because they depended on each other to survive. But our current dependence on legal systems has deprived us of our greatest need--to love and to be loved by our fellow man. Shupe's book informs us of something modern people fail to grasp: We humans do have an inborn wisdom, endowed by evolution. It is essential to our happiness, and to the wellbeing of life, that we be true to this inborn map of life. Humans created civilization, because we thought life would be better if everyone complied with sovereign laws. In terms of material benefits, civilization has succeeded. But depending on laws--not emotional intelligence--to maintain order, has so socially isolated us that reality, as we experience it, is a spiritual wasteland. Unable to emotionally engage in our surroundings, we have no access to the wisdom of human nature, which reveals itself exclusively through feelings in response to one's immediate circumstances. The result of this spiritual alienation is pain. To manage it, we modern humans space ourselves out on beliefs, ideologies, drugs, hope, dreams--and even the promise of science. When those fail to quell the pain, people turn to suicide--the only option left. Shupe's answer is to return to the natural spiritual homes in which Homo sapiens once thrived. But people cannot establish a spiritual home, merely by design or intent. Spiritual homes will eventually form naturally: When enough people become disillusioned with the promises of modern life, they will acquire a new perspective on what life is about. Among spiritually awakened people, a real home is organic. Indeed, for humans to experience a natural sense of emotional and material comfort, a spiritual home--one that is maintained by our emotional intelligence--is the only option that exists.

This book derives from a 1993 National Endowment for the Humanities Summer Institute on Knowledge, Teaching, and Wisdom. The Institute took place at the University of California, Berkeley, and was co-directed by Keith Lehrer and Nicholas D. Smith. The aims of the Institute were several: we sought to reintroduce wisdom as a topic of discussion among contemporary philosophers, to undertake an historical investigation of how and when and why it was that wisdom faded from philosophical view, and to ask how contemporary epistemological theories might apply to the obviously related subjects of teaching and wisdom. In recruiting participants, Lehrer and Smith put the greatest emphasis on those with professional interests in epistemology and the history of philosophy, of the ancient Greeks especially ancient Greek philosophy (because in the writings all three subjects of the Institute were explicitly related and discussed). But in addition to these two groups, some effort was made also to include others, with academic specializations in a variety of fields other than epistemology and the history of philosophy, to ensure that a broad perspective could be achieved in our discussions. To an obvious extent, the papers in this book reflect the recruitment emphases and variety. They also testify to the extent that the Institute managed to bring life to our subjects, and to raise very old questions in a contemporary context.

Josef Pieper has attached no commentary to the texts brought together in this breviary of the philosophy of St. Thomas, preferring that the reader should encounter them, “on his own”. His work has been one of selection, in which he has sought to assemble such passages as will provide an introduction to the form and design of the whole Thomistic system. Yet he has so ordered his texts as to impress upon the reader a special feature of St. Thomas’s thought, what he calls its double aspect: St. Thomas sees the whole scheme of reality ordered and penetrable by reason; yet the mystery of Being itself remains: “The effort of human thought has not been able to track down the essence of a single gnat.” Josef Pieper, one of the most highly regarded Thomistic philosophers of the twentieth century, wrote numerous philosophical works including Leisure: The Basis of Culture, Guide to Thomas Aquinas, Only the Lover Sings and many more.

What is a good psychopath? And how can thinking like one help you to be the best that you can be? Professor Kevin Dutton has spent a lifetime studying psychopaths. He first met SAS hero Andy McNab during a research project. What he found surprised him. McNab is a diagnosed psychopath but he is a GOOD PSYCHOPATH. Unlike a BAD PSYCHOPATH, he is able to dial up or down qualities such as ruthlessness, fearlessness, conscience and empathy to get the very best out of himself – and others – in a wide range of situations. Drawing on the combination of Andy McNab’s wild and various experiences and Professor Kevin Dutton’s expertise in analysing them, together they have explored the ways in which a good psychopath thinks differently and what that could mean for you. What do you really want from life, and how can you develop and use qualities such as charm, coolness under pressure, self-confidence and courage to get it? The Good Psychopath Manifesto gives you a unique and entertaining road-map to self-fulfillment both in your personal life and your career.

Proverbs 10-31, issued by the Yale University Press in The Anchor Yale Bible, numbered v. 18B, in 2009, continuously paged with this volume.

There are many devotional books available containing brief, daily inspirations that benefit all who read them. This book is different in two respects. The first is obvious: it contains two readings per day—732 in all. The second, more important difference is that the author wanted to do more than offer inspiration; this would make this book no different than so many others. The messages in the book are study sketches in that the content is not only inspirational, but also educational, challenging, and encouraging. Most of these writings were based on author Michael J. Akers’s teaching of adult Bible studies for more than thirty years and learning what really brought adults to want to deepen their knowledge and application of the Word of God.