A New Scientist Best Book of the Year

Beautiful photographs of stunning shells from London's Natural History Museum, home to one of the most significant and comprehensive collections in the world.

Collected and treasured for their beauty, used in religious rituals, or even traded as currency, shells have fascinated humans for millennia. Ancient and enchanting, dazzling in form and variety, these beautiful objects come from mollusks, one of the most diverse groups in the animal kingdom, including snails, oysters, cuttlefish, and chitons. Soft-bodied, these creatures rely on shells for protection from enemies and their environments, from snowy mountains to arid deserts, in deep-sea hydrothermal vents and the jungles of the tropics, on rocky shores, and in coral reefs.

In this book, mollusk expert Andreia Salvador profiles some of the world’s most beautiful and quirky shells, each selected from the more than eight million specimens held in the collection at London’s Natural History Museum. We lock eyes with the hundred-eyed cowry, named after "the all-seeing one," the giant Argus Panoptes of Greek mythology. We see how shells' appearances translate into defense strategies, as with the zigzag nerite, which varies its patterning to deceive and confuse predators. And we meet shell inhabitants, such as the amber snail, which eats earthworms by sucking them up like spaghetti. Reproduced in full color and striking detail, these shells have much to reveal about the history of collecting, the science of taxonomy, and the human desire to understand the natural world.

This is a serious scholarly work that is, at the same time, somewhat unorthodox. On the one hand, it elaborates a systematic theory of civilization. It surveys the major theories of civilization and develops a new hypothesis, according to which existential fear has been a major factor in the generation of human culture. The author argues that in order to mitigate this fear and anxiety, human beings and communities have surrounded themselves not only with the walls of their houses and cities, with tools and weapons, laws and institutions, but also with protective spheres of symbols: myths and religions, values and belief systems, ideas and scientific theories, moral and practical rules of behavior, and a multitude of everyday rituals and trivialities. In a word, with the brilliant construct: civilization.

It is, on the other hand, an unorthodox book in that it studies an unusually wide range of examples and shows that the struggle for safety and freedom, for a meaningful life and human dignity, is present not only in the great symbolic systems of humankind but also in the most trivial of everyday activities and aspects of human existence; in tragedies as well as jokes, in the sacred as well as the profane, in the symbolism of medieval cathedrals as well as in that of contemporary shopping malls, in the great drama of Sin and Salvation as well as in the trivial mythology of perfumes. Ultimately, our trivialities are not trivial at all. 

Oring's introductory folklore text consists of a series of essays by leading scholars that give the student a solid sense of major folklore topics and interpretive techniques. This book has met the need for good instructional material for decades- covering a period of tremendous growth in folklore programs and introductory courses in colleges and universities around the world.

From Human Dignity to Natural Law shows how the whole of the natural law, as understood in the Aristotelian Thomistic tradition, is contained implicitly in human dignity. Human dignity means existing for one’s own good (the common good as well as one’s individual good), and not as a mere means to an alien good. But what is the true human good? This question is answered with a careful analysis of Aristotle’s definition of happiness. The natural law can then be understood as the precepts that guide us in achieving happiness. To show that human dignity is a reality in the nature of things and not a mere human invention, it is necessary to show that human beings exist by nature for the achievement of the properly human good in which happiness is found. This implies finality in nature. Since contemporary natural science does not recognize final causality, the book explains why living things, as least, must exist for a purpose and why the scientific method, as currently understood, is not able to deal with this question. These reflections will also enable us to respond to a common criticism of natural law theory: that it attempts to derive statements of what ought to be from statements about what is. After defining the natural law and relating it to human or positive law, Richard Berquist considers Aquinas’s formulation of the first principle of the natural law. It then discusses the love commandments to love God above all things and to love one’s neighbor as oneself as the first precepts of the natural law. Subsequent chapters are devoted to clarifying and defending natural law precepts concerned with the life issues, with sexual morality and marriage, and with fundamental natural rights. From Human Dignity to Natural Law concludes with a discussion of alternatives to the natural law.