The Future Of Human Nature

Recent developments in biotechnology and genetic research are raising complex ethical questions concerning the legitimate scope and limits of genetic intervention. As we begin to contemplate the possibility of intervening in the human genome to prevent diseases, we cannot help but feel that the human species might soon be able to take its biological evolution in its own hands. ‘Playing God’ is the metaphor commonly used for this self-transformation of the species, which, it seems, might soon be within our grasp. In this important new book, Jürgen Habermas – the most influential philosopher and social thinker in Germany today – takes up the question of genetic engineering and its ethical implications and subjects it to careful philosophical scrutiny. His analysis is guided by the view that genetic manipulation is bound up with the identity and self-understanding of the species. We cannot rule out the possibility that knowledge of one’s own hereditary factors may prove to be restrictive for the choice of an individual’s way of life and may undermine the symmetrical relations between free and equal human beings. In the concluding chapter – which was delivered as a lecture on receiving the Peace Prize of the German Book Trade for 2001 – Habermas broadens the discussion to examine the tension between science and religion in the modern world, a tension which exploded, with such tragic violence, on September 11th.

An interdisciplinary exploration of whether modern genetics and bioengineering are leading us to a posthuman future.

Is a baby whose personality has been chosen from a gene supermarket still a human? If we choose what we create what happens to morality? Is this the end of human nature? The dramatic advances in DNA technology over the last few years are the stuff of science fiction. It is now not only possible to clone human beings it is happening. For the first time since the creation of the earth four billion years ago, or the emergence of mankind 10 million years ago, people will be able to choose their children's' sex, height, colour, personality traits and intelligence. It will even be possible to create 'superhumans' by mixing human genes with those of other animals for extra strength or longevity. But is this desirable? What are the moral and political consequences? Will it mean anything to talk about 'human nature' any more? Is this the end of human beings? Our Posthuman Future is a passionate analysis of the greatest political and moral problem ever to face the human race.

In Human Nature, 12 of today's most influential nature and conservation photographers address the biggest environmental concerns of our time. • Joel Sartore • Paul Nicklen • Ami Vitale • Brent Stirton • Frans Lanting • Brian Skerry • Tim Laman • Cristina Mittermeier • J Henry Fair • Richard John Seymour • George Steinmetz • Steve Winter Alongside their reflections, they present curated selections from their photographic careers. Stories and extraordinary images from around the world come together in a powerful call to awareness and action. • The United Nations has declared that nature is in more trouble now than at any other time in human history. • Extinction looms over one million species of plants and animals. • Human Nature wrestles with challenging questions: What do we have? What do we stand to lose? This book offers inspiration to environmentalists, activists, photography fans, and anyone concerned about the future of our world. • This illuminating book tackles our modern environmental future through the lens of preeminent photographers • Great gift for photographers, nature enthusiasts, those who enjoy backpacking and camping, and anyone who cares about Earth's climate and future • Add it to the shelf with books like National Geographic The Photo Ark Vanishing: The World's Most Vulnerable Animals by Joel Sartore, The Sixth Extinction: An Unnatural History by Elizabeth Kolbert, and Dire Predictions: The Visual Guide to the Findings of the IPCC by Michael E. Mann and Lee R. Kump.

Why it matters that our relationship with nature is increasingly mediated and augmented by technology. Our forebears may have had a close connection with the natural world, but increasingly we experience technological nature. Children come of age watching digital nature programs on television. They inhabit virtual lands in digital games. And they play with robotic animals, purchased at big box stores. Until a few years ago, hunters could "telehunt"—shoot and kill animals in Texas from a computer anywhere in the world via a Web interface. Does it matter that much of our experience with nature is mediated and augmented by technology? In Technological Nature, Peter Kahn argues that it does, and shows how it affects our well-being. Kahn describes his investigations of children's and adults' experiences of cutting-edge technological nature. He and his team installed "technological nature windows" (50-inch plasma screens showing high-definition broadcasts of real-time local nature views) in inside offices on his university campus and assessed the physiological and psychological effects on viewers. He studied children's and adults' relationships with the robotic dog AIBO (including possible benefits for children with autism). And he studied online "telegardening" (a pastoral alternative to "telehunting"). Kahn's studies show that in terms of human well-being technological nature is better than no nature, but not as good as actual nature. We should develop and use technological nature as a bonus on life, not as its substitute, and re-envision what is beautiful and fulfilling and often wild in essence in our relationship with the natural world.

‘There is no alternative to postmetaphysical thinking’: this statement, made by Jürgen Habermas in 1988, has lost none of its relevance. Postmetaphysical thinking is, in the first place, the historical answer to the crisis of metaphysics following Hegel, when the central metaphysical figures of thought began to totter under the pressure exerted by social developments and by developments within science. As a result, philosophy’s epistemological privilege was shaken to its core, its basic concepts were de-transcendentalized, and the primacy of theory over practice was opened to question. For good reasons, philosophy ‘lost its extraordinary status’, but as a result it also courted new problems. In Postmetaphysical Thinking II, the sequel to the 1988 volume that bears the same title (English translation, Polity 1992), Habermas addresses some of these problems. The first section of the book deals with the shift in perspective from metaphysical worldviews to the lifeworld, the unarticulated meanings and assumptions that accompany everyday thought and action in the mode of ‘background knowledge’. Habermas analyses the lifeworld as a ‘space of reasons’ – even where language is not (yet) involved, such as, for example, in gestural communication and rituals. In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. Habermas picks up where he left off in 1988, when he made the far-sighted observation that ‘philosophy, even in its postmetaphysical form, will be able neither to replace nor to repress religion’, and explores philosophy’s new-found interest in religion, among other topics. The final section includes essays on the role of religion in the political context of a post-secular, liberal society. This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally.

In the oral and written histories of every culture, there are countless records of men and women who have displayed extraordinary physical, mental, and spiritual capacities. In modern times, those records have been supplemented by scientific studies of exceptional functioning. Are the limits of human growth fixed? Are extraordinary abilities latent within everyone? Is there evidence that humanity has unrealized capacities for self-transcendence? Are there specific practices through which ordinary people can develop these abilities? Michael Murphy has studied these questions for over thirty years. In The Future of the Body, he presents evidence for metanormal perception, cognition, movement, vitality, and spiritual development from more than 3,000 sources. Surveying ancient and modern records in medical science, sports, anthropology, the arts, psychical research, comparative religious studies, and dozens of other disciplines, Murphy has created an encyclopedia of exceptional functioning of body, mind, and spirit. He paints a broad and convincing picture of the possibilities of further evolutionary development of human attributes. By studying metanormal abilities under a wide range of conditions, Murphy suggests that we can identify those activities that typically evoke these capacities and assemble them into a coherent program of transformative practice. A few of Murphy's central observations and proposal include: The observation that cultural conditioning powerfully shapes (or extinguishes) metanormal capacities. The proposition that we cannot comprehend our potentials for extraordinary life without an empirical approach that involves many fields of inquiry and different kinds of knowing. The notion that a widespread realization of extraordinary capacities would constitute an evolutionary transcendence analogous to the rise of humankind from its primal ancestry. The proposal that all or most instances of significant human development are produced by a limited number of identifiable activities such as disciplined self-observation, visualization of desired capacities, and caring for others. The idea that a balanced development of our various capacities is possible through integrated practices. In The Future Of The Body, Murphy states that such practices can carry forward Earth's evolutionary adventure and lead humanity to the next step in its development.

This work presents a reflexive mixed methods study of young adults' experiences of solo time in the wilderness and the impact on these individuals' attitudes and values in the face of global change.