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Is it in our nature to be altruistic, or evil, to make art, use tools, or create language? Is it in our nature to think in any particular way? For Daniel L. Everett, the answer is a resounding no: it isn’t in our nature to do any of these things because human nature does not exist—at least not as we usually think of it. Flying in the face of major trends in Evolutionary Psychology and related fields, he offers a provocative and compelling argument in this book that the only thing humans are hardwired for is freedom: freedom from evolutionary instinct and freedom to adapt to a variety of environmental and cultural contexts.
           
Everett sketches a blank-slate picture of human cognition that focuses not on what is in the mind but, rather, what the mind is in—namely, culture. He draws on years of field research among the Amazonian people of the Pirahã in order to carefully scrutinize various theories of cognitive instinct, including Noam Chomsky’s foundational concept of universal grammar, Freud’s notions of unconscious forces, Adolf Bastian’s psychic unity of mankind, and works on massive modularity by evolutionary psychologists such as Leda Cosmides, John Tooby, Jerry Fodor, and Steven Pinker. Illuminating unique characteristics of the Pirahã language, he demonstrates just how differently various cultures can make us think and how vital culture is to our cognitive flexibility. Outlining the ways culture and individual psychology operate symbiotically, he posits a Buddhist-like conception of the cultural self as a set of experiences united by various apperceptions, episodic memories, ranked values, knowledge structures, and social roles—and not, in any shape or form, biological instinct.

The result is fascinating portrait of the “dark matter of the mind,” one that shows that our greatest evolutionary adaptation is adaptability itself.
 

In recent decades, there has been a major shift in the way researchers process and understand scientific data. Digital access to data has revolutionized ways of doing science in the biological and biomedical fields, leading to a data-intensive approach to research that uses innovative methods to produce, store, distribute, and interpret huge amounts of data. In Data-Centric Biology, Sabina Leonelli probes the implications of these advancements and confronts the questions they pose. Are we witnessing the rise of an entirely new scientific epistemology? If so, how does that alter the way we study and understand life—including ourselves?

 Leonelli is the first scholar to use a study of contemporary data-intensive science to provide a philosophical analysis of the epistemology of data. In analyzing the rise, internal dynamics, and potential impact of data-centric biology, she draws on scholarship across diverse fields of science and the humanities—as well as her own original empirical material—to pinpoint the conditions under which digitally available data can further our understanding of life. Bridging the divide between historians, sociologists, and philosophers of science, Data-Centric Biology offers a nuanced account of an issue that is of fundamental importance to our understanding of contemporary scientific practices.

Epistemology is the study of how “knowledge” is formed. Standard epistemology isolates the “known” from the “knowers,” thereby defining “knowledge” as objectively constant. Multiple epistemologies suggest that individuals learn in different ways shaped by life factors such as education, family, ethnicity, history, and regional beliefs. In this groundbreaking volume, editors Peter V. Paul and Donald F. Moores call on ten other noted scholars and researchers to join them in examining the many ways that deaf people see and acquire deaf knowledge.

       This collection considers three major groups of deaf knowledge perspectives: sociological and anthropological, historical/psychological and literary, and educational and philosophical. The first explores the adoption of a naturalized, critical epistemological stance in evaluating research; the epistemology of a positive deaf identity; how personal epistemologies can help form deaf education policies; and valuing deaf indigenous knowledge in research. The next part considers dueling epistemologies in educating deaf learners; reforms in deaf education; the role of deaf children of hearing parents in creating Deaf epistemologies; and the benefit of reading literature with deaf characters for all students. The final part explores the application of the Qualitative-Similarity Hypothesis to deaf students’ acquisition of knowledge; a metaparadigm for literacy instruction in bilingual-bicultural education; collaborative knowledge-building to access academia; and examination of the benefits and disadvantages of being deaf.