For all that science knows about the living world, notes David P. Barash, there are even more things that we don't know, genuine evolutionary mysteries that perplex the best minds in biology. Paradoxically, many of these mysteries are very close to home, involving some of the most personal aspects of being human. Homo Mysterious examines a number of these evolutionary mysteries, exploring things that we don't yet know about ourselves, laying out the best current hypotheses, and pointing toward insights that scientists are just beginning to glimpse. Why do women experience orgasm? Why do men have a shorter lifespan than women? Why does homosexuality exist? Why does religion exist in virtually every culture? Why do we have a fondness for the arts? Why do we have such large brains? And why does consciousness exist? Readers are plunged into an ocean of unknowns--the blank spots on the human evolutionary map, the terra incognita of our own species--and are introduced to the major hypotheses that currently occupy scientists who are attempting to unravel each puzzle (including some solutions proposed here for the first time). Throughout the book, readers are invited to share the thrill of science at its cutting edge, a place where we know what we don't know, and, moreover, where we know enough to come up with some compelling and seductive explanations. Homo Mysterious is a guide to creative thought and future explorations, based on the best, most current thinking by evolutionary scientists. It captures the allure of the "not-yet-known" for those interested in stretching their scientific imaginations.

For all that science knows about the living world, there are even more things that we don't know. They include such questions as why do women experience orgasm, menstruation and menopause, why do men have a shorter lifespan than women, and why does homosexuality exist? This book explores some of these mysteries.

Apart from the work of God in creation, it’s notoriously difficult to explain the presence of beauty in the world and man’s appreciation for it. Indeed, the aesthetic realm (with its array of phenomena which engage the senses, the mind, and the heart) not only suits the biblical account of the universe, but also points toward it. In making this case, sixteen writers address the shortcomings of naturalistic narratives, the virtues of theistic accounts (particularly those grounded in Christ), and the manner in which the various arts resonate with Scripture. Along the way, readers will encounter the peacock’s tail and Farnsworth House; a Schubert piano sonata and “chopsticks”; Kintsugi and Kitsch; Hugh of St. Victor and Hans Urs von Balthasar; Kandinsky and Eisenstein; the Lydian and Phrygian modes; eucatastrophe and liminal space; McDonald’s and Don Quixote; Sméagol and the Blobfish; Stockhausen and Begbie; Adorno and Kinkade; Mount Auburn Cemetery and Narnia; Fujimura and Schopenhauer.

Peter Ffitch brings us an exciting new evolutionary theory that undermines humanity's grandiose views of our role in the natural hierarchy. While all other books about human evolution and hands have concentrated on our ability to manipulate objects and create artefacts, Hands, the Achilles' Heel reveals the much darker side to the use of hands that, as yet, has not been disclosed. Peter traces our ancestors' evolution to become terrestrial primates, freeing our hands from arboreal locomotion and allowing them to grasp and hole other members of their own species for restraint and coercion. The consequent repercussions for humanity's social and sexual behaviour has resulted in a catastrophic loss of autonomy for the human female compared to other animal species. This also resulted in the heteronomous controls by which we now regulate our lives. Understandably, our loss of autonomy has lead to us becoming the most tense, anxious and fearful species that has ever lived, which tragically has given rise to our present desecration of the planet. The question is, can we now move towards an enlightened future in which heteronomous controls become a relic of our dystopian past, allowing autonomy to regain its original priority and enabling us to live and survive within nature, just as the animals have done since the beginning of evolution?

William Shakespeare has undergone psychological analyses ever since Freud diagnosed Hamlet with an Oedipus complex. But now, two psychologists propose to turn the tables by telling how Shakespeare himself understood human behavior and the innermost workings of the human mind. Psychology According to Shakespeare: What You Can Learn About Human Nature From Shakespeare's Great Plays, is an interdisciplinary project that bridges psychological science and literature, bringing together for the first time in one volume, the breadth and depth of The Bard’s knowledge of love, jealousy, dreams, betrayal, revenge, and the lust for power and position. Even today, there is no better depiction of a psychopath than Richard III, no more poignant portrayal of dementia than King Lear, nor a more unforgettable illustration of obsessive-compulsive disorder than Lady Macbeth’s attempts to wash away the damned blood spot. What has not been revealed before, however, are the many different forms of mental illness The Bard described in terms that are now identifiable in the modern manual of disorders known as the DSM-5. But, as the book shows, the playwright’s fascination with human nature extended far beyond mental disorders, ranging across the psychological spectrum, from brain anatomy to personality, cognition, emotion, perception, lifespan development, and states of consciousness. To illustrate, we have stories to tell involving astrology, potions, poisons, the four fluids called “humors,” anatomical dissections of freshly hanged criminals, and a mental hospital called Bedlam—all showing how his perspective was grounded in the medicine and culture of his time. Yet, Will Shakespeare’s intellect, curiosity, and temperament allowed him to see other ideas and issues that would become important in psychological science centuries later. Many of these connections between Shakespeare and psychology lie scattered in books, articles, and web pages across the public domain, but they have never been brought together into a single volume. So, here the authors retell of his fashioning the felicitous phrase, nature-nurture for Prospero to utter in frustration with Caliban and of how the nature-nurture dichotomy would become central in psychology’s quest to understand the tension between heredity and environment. But that was still far from all, for they discovered that his work anticipated multiple other psychological tensions. For example, in Measure for Measure, he made audiences puzzle over which exerts the greater influence on human behavior: internal traits or the external situation. And in Hamlet, he explored the equally enigmatic push-pull between reason and emotion in the mind of the dithering prince. Aside from bringing together The Bard’s known psychology, the book is unique in several other respects. It reveals how his interest in mind and behavior ranged across the full spectrum of psychology, including topics that we now call biopsychology and neuroscience, social psychology, thinking and intelligence, motivation and emotion, and reason vs intuition. Further, we show how the psychological concepts he used have evolved over the intervening centuries—for example, the Elizabethan notion of sensus communis eventually became “consciousness” and the old idea of the humors morphed into our current understanding of hormones and neurotransmitters. We also note that some of Mr. Shakespeare’s concerns seem especially timely today, as in the subplot of queer vs straight issues complicating the story of Troilus and Cressida and in Shylock’s telling of prejudices inflicted on ethnic minorities.