Scholars claim that if the public has particular definitions of a human they will treat others like objects or animals. This work examines these claims and finds that some definitions do lead to maltreatment, but the definitions of a majority of the public are unlikely to do so.

This generously illustrated book tells the story of the human family, showing how our species' physical traits and behaviors evolved over millions of years as our ancestors adapted to dramatic environmental changes. In What Does It Means to Be Human? Rick Potts, director of the Smithsonian's Human Origins Program, and Chris Sloan, National Geographic's paleoanthropolgy expert, delve into our distant past to explain when, why, and how we acquired the unique biological and cultural qualities that govern our most fundamental connections and interactions with other people and with the natural world. Drawing on the latest research, they conclude that we are the last survivors of a once-diverse family tree, and that our evolution was shaped by one of the most unstable eras in Earth's environmental history. The book presents a wealth of attractive new material especially developed for the Hall's displays, from life-like reconstructions of our ancestors sculpted by the acclaimed John Gurche to photographs from National Geographic and Smithsonian archives, along with informative graphics and illustrations. In coordination with the exhibit opening, the PBS program NOVA will present a related three-part television series, and the museum will launch a website expected to draw 40 million visitors.

Philosophers, anthropologists and biologists have long puzzled over the question of human nature. In this lucid and wide-ranging introduction to Kant's philosophy of human nature - which is essential for understanding his thought as a whole - Patrick Frierson assesses Kant's theories and examines his critics.

The Arthur M. Sackler Colloquia of the National Academy of Sciences address scientific topics of broad and current interest, cutting across the boundaries of traditional disciplines. Each year, four or five such colloquia are scheduled, typically two days in length and international in scope. Colloquia are organized by a member of the Academy, often with the assistance of an organizing committee, and feature presentations by leading scientists in the field and discussions with a hundred or more researchers with an interest in the topic. Colloquia presentations are recorded and posted on the National Academy of Sciences Sackler colloquia website and published on CD-ROM. These Colloquia are made possible by a generous gift from Mrs. Jill Sackler, in memory of her husband, Arthur M. Sackler.

Olafson develops Heidegger's philosophy and yields a distinctive new alternative in the philosophy of mind.

In a sweeping synthesis of new research in a number of different disciplines, this book argues that we humans are not who we think we are. As he explores the interconnections between cutting-edge work in bioanthropology, evolutionary biology, neuroscience, human language and learning, and beyond, James Paul Gee advances, also, a personal philosophy of language, learning, and culture, informed by his decades of work across linguistics and the social sciences. Gee argues that our schools, institutions, legal systems, and societies are designed for creatures that do not exist, thus resulting in multiple, interacting crises, such as climate change, failing institutions, and the rise of nationalist nationalism. As Gee constructs an understanding of the human that takes into account our social, collective, and historical nature, as established by recent research, he inspires readers to reflect for themselves on the very question of who we are—a key consideration for anyone interested in society, government, schools, health, activism, culture and diversity, or even just survival.

A philosophical account of human nature that defends the concept against dehumanization, Darwinian, and developmentalist challenges. Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What's Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to social misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development result from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether.