American law assumes that individuals are autonomous, defined by their capacity to choose, and not obligated to each other. But our bodies make us vulnerable and dependent, and the law leaves the weakest on their own. O. Carter Snead argues for a paradigm that recognizes embodiment, enabling law and policy to provide for the care that people need.

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.

This book is a critical examination of the philosophical and moral issues in relation to human enhancement and the various related medical developments that are now rapidly moving from the laboratory into the clinical realm. In the book, the author critically examines technologies such as genetic engineering, neural implants, pharmacologic enhancement, and cryonic suspension from transhumanist and bioconservative positions, focusing primarily on moral issues and what it means to be a human in a setting where technological interventions sometimes impact strongly on our humanity. The author also introduces the notion that death is a process rather than an event, as well as identifies philosophical and clinical limitations in the contemporary determination of brain death as a precursor to organ procurement for transplantation. The discussion on what exactly it means to be dead is later applied to explore philosophical and clinical issues germane to the cryonics movement. Written by a physician/ scientist and heavily referenced to the peer-reviewed medical and scientific literature, the book is aimed at advanced students and academics but should be readable by any intelligent reader willing to carry out some side-reading. No prior knowledge of moral philosophy is assumed, as the various key approaches to moral philosophy are outlined early in the book.

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.

A brilliant and comprehensive history of the creation of the modern Western mind. Soul Machine takes us back to the origins of modernity, a time when a crisis in religious authority and the scientific revolution led to searching questions about the nature of human inner life. This is the story of how a new concept—the mind—emerged as a potential solution, one that was part soul and part machine, but fully neither. In this groundbreaking work, award-winning historian George Makari shows how writers, philosophers, physicians, and anatomists worked to construct notions of the mind as not an ethereal thing, but a natural one. From the ascent of Oliver Cromwell to the fall of Napoleon, seminal thinkers like Hobbes, Locke, Diderot, and Kant worked alongside often-forgotten brain specialists, physiologists, and alienists in the hopes of mapping the inner world. Conducted in a cauldron of political turmoil, these frequently shocking, always embattled efforts would give rise to psychiatry, mind sciences such as phrenology, and radically new visions of the self. Further, they would be crucial to the establishment of secular ethics and political liberalism. Boldly original, wide-ranging, and brilliantly synthetic, Soul Machine gives us a masterful, new account of the making of the modern Western mind.

The Jamaican writer and cultural theorist Sylvia Wynter is best known for her diverse writings that pull together insights from theories in history, literature, science, and black studies, to explore race, the legacy of colonialism, and representations of humanness. Sylvia Wynter: On Being Human as Praxis is a critical genealogy of Wynter’s work, highlighting her insights on how race, location, and time together inform what it means to be human. The contributors explore Wynter’s stunning reconceptualization of the human in relation to concepts of blackness, modernity, urban space, the Caribbean, science studies, migratory politics, and the interconnectedness of creative and theoretical resistances. The collection includes an extensive conversation between Sylvia Wynter and Katherine McKittrick that delineates Wynter’s engagement with writers such as Frantz Fanon, W. E. B. DuBois, and Aimé Césaire, among others; the interview also reveals the ever-extending range and power of Wynter’s intellectual project, and elucidates her attempts to rehistoricize humanness as praxis.

A playful, profound book that is not only a testament to one man's efforts to be deemed more human than a computer, but also a rollicking exploration of what it means to be human in the first place. “Terrific. ... Art and science meet an engaged mind and the friction produces real fire.” —The New Yorker Each year, the AI community convenes to administer the famous (and famously controversial) Turing test, pitting sophisticated software programs against humans to determine if a computer can “think.” The machine that most often fools the judges wins the Most Human Computer Award. But there is also a prize, strange and intriguing, for the “Most Human Human.” Brian Christian—a young poet with degrees in computer science and philosophy—was chosen to participate in a recent competition. This