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Pictures from the past powerfully shape current views of the world. In books, television programs, and websites, new images appear alongside others that have survived from decades ago. Among the most famous are drawings of embryos by the Darwinist Ernst Haeckel in which humans and other vertebrates begin identical, then diverge toward their adult forms. But these icons of evolution are notorious, too: soon after their publication in 1868, a colleague alleged fraud, and Haeckel’s many enemies have repeated the charge ever since. His embryos nevertheless became a textbook staple until, in 1997, a biologist accused him again, and creationist advocates of intelligent design forced his figures out. How could the most controversial pictures in the history of science have become some of the most widely seen?
           
In Haeckel’s Embryos, Nick Hopwood tells this extraordinary story in full for the first time. He tracks the drawings and the charges against them from their genesis in the nineteenth century to their continuing involvement in innovation in the present day, and from Germany to Britain and the United States. Emphasizing the changes worked by circulation and copying, interpretation and debate, Hopwood uses the case to explore how pictures succeed and fail, gain acceptance and spark controversy. Along the way, he reveals how embryonic development was made a process that we can see, compare, and discuss, and how copying—usually dismissed as unoriginal—can be creative, contested, and consequential.
           
With a wealth of expertly contextualized illustrations, Haeckel’s Embryos recaptures the shocking novelty of pictures that enthralled schoolchildren and outraged priests, and highlights the remarkable ways these images kept on shaping knowledge as they aged.

Few economists can claim the influence—or fame—of F. A. Hayek. Winner of the Nobel Prize, Hayek was one of the most consequential thinkers of the twentieth century, his views on the free market echoed by such major figures as Ronald Reagan and Margaret Thatcher.
 
Yet even among those who study his work in depth, few have looked closely at his use of ideas from evolutionary science to advance his vision of markets and society. With this book Naomi Beck offers the first full-length engagement with Hayek’s thought from this perspective. Hayek argued that the capitalism we see in advanced civilizations is an unintended consequence of group selection—groups that adopted free market behavior expanded more successfully than others. But this attempt at a scientific grounding for Hayek’s principles, Beck shows, fails to hold water, plagued by incoherencies, misinterpretations of the underlying science, and lack of evidence. As crises around the globe lead to reconsiderations of the place of capitalism, Beck’s excavation of this little-known strand of Hayek’s thought—and its failure—is timely and instructive.

The publication in 1807 of Georg Wilhelm Frederich Hegel’s Phanomenologie des Geistes (translated alternately as “Phenomenology of Mind” or “Phenomenology of Spirit”) marked the beginning of the modern era in philosophy. Hegel’s remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature.

This special issue of SubStance (2007) celebrates the centennial of Henri Bergson’s Creative Evolution, published in 1907.  Since evolution is a living process and not a completed history, any understanding of it must necessarily be open-ended. If no one can have the last word, Bergson writes, the project of understanding evolution “will only be built up by the collective and progressive effort of many thinkers, of many observers also, completing, correcting and improving one another.”
    Included in the issue are articles from Bergson scholars from the United States, Japan, France and Great Britain. Topics in the issue range from Bergson’s encounters with Darwin, Nietzsche, Derrida and Deleuze, and from the analytical to the metaphysical.

Although complexity surrounds us, its inherent uncertainty, ambiguity, and contradiction can at first make complex systems appear inscrutable. Ecosystems, for instance, are nonlinear, self-organizing, seemingly chaotic structures in which individuals interact both with each other and with the myriad biotic and abiotic components of their surroundings across geographies as well as spatial and temporal scales. In the face of such complexity, ecologists have long sought tools to streamline and aggregate information. Among them, in the 1980s, T. F. H. Allen and Thomas B. Starr implemented a burgeoning concept from business administration: hierarchy theory. Cutting-edge when Hierarchy was first published, their approach to unraveling complexity is now integrated into mainstream ecological thought.

This thoroughly revised and expanded second edition of Hierarchy reflects the assimilation of hierarchy theory into ecological research, its successful application to the understanding of complex systems, and the many developments in thought since. Because hierarchies and levels are habitual parts of human thinking, hierarchy theory has proven to be the most intuitive and tractable vehicle for addressing complexity. By allowing researchers to look explicitly at only the entities and interconnections that are relevant to a specific research question, hierarchically informed data analysis has enabled a revolution in ecological understanding. With this new edition of Hierarchy, that revolution continues.

Personal genomics services such as 23andMe and Ancestry.com now offer what once was science fiction: the ability to sequence and analyze an individual’s entire genetic code—promising, in some cases, facts about that individual’s ancestry that may have remained otherwise lost. Such services draw on and contribute to the science of human population genetics that attempts to reconstruct the history of humankind, including the origin and movement of specific populations. Is it true, though, that who we are and where we come from is written into the sequence of our genomes? Are genes better documents for determining our histories and identities than fossils or other historical sources?
           
Our interpretation of gene sequences, like our interpretation of other historical evidence, inevitably tells a story laden with political and moral values. Focusing on the work of Henry Fairfield Osborn, Julian Sorell Huxley, and Luigi Luca Cavalli-Sforza in paleoanthropology, evolutionary biology, and human population genetics, History Within asks how the sciences of human origins, whether through the museum, the zoo, or the genetics lab, have shaped our idea of what it means to be human. How have these biologically based histories influenced our ideas about nature, society, and culture? As Marianne Sommer shows, the stories we tell about bones, organisms, and molecules often change the world.

In recent years, evolutionary theorists have come to recognize that the reductionist, individualist, gene-centered approach to evolution cannot sufficiently account for the emergence of complex biological systems over time. Peter A. Corning has been at the forefront of a new generation of complexity theorists who have been working to reshape the foundations of evolutionary theory. Well known for his Synergism Hypothesis—a theory of complexity in evolution that assigns a key causal role to various forms of functional synergy—Corning puts this theory into a much broader framework in Holistic Darwinism, addressing many of the issues and concepts associated with the evolution of complex systems. Corning's paradigm embraces and integrates many related theoretical developments of recent years, from multilevel selection theory to niche construction theory, gene-culture coevolution theory, and theories of self-organization. Offering new approaches to thermodynamics, information theory, and economic analysis, Corning suggests how all of these domains can be brought firmly within what he characterizes as a post–neo-Darwinian evolutionary synthesis.

Two summers ago, scientists removed a tiny piece of flesh from Philip Ball’s arm and turned it into a rudimentary “mini-brain.” The skin cells, removed from his body, did not die but were instead transformed into nerve cells that independently arranged themselves into a dense network and communicated with each other, exchanging the raw signals of thought. This was life—but whose? 

In his most mind-bending book yet, Ball makes that disconcerting question the focus of a tour through what scientists can now do in cell biology and tissue culture. He shows how these technologies could lead to tailor-made replacement organs for when ours fail, to new medical advances for repairing damage and assisting conception, and to new ways of “growing a human.” For example, it might prove possible to turn skin cells not into neurons but into eggs and sperm, or even to turn oneself into the constituent cells of embryos. Such methods would also create new options for gene editing, with all the attendant moral dilemmas. Ball argues that such advances can therefore never be about “just the science,” because they come already surrounded by a host of social narratives, preconceptions, and prejudices. But beyond even that, these developments raise questions about identity and self, birth and death, and force us to ask how mutable the human body really is—and what forms it might take in years to come. 
 

Tucked away in Siberia, there are furry, four-legged creatures with wagging tails and floppy ears that are as docile and friendly as any lapdog. But, despite appearances, these are not dogs—they are foxes. They are the result of the most astonishing experiment in breeding ever undertaken—imagine speeding up thousands of years of evolution into a few decades. In 1959, biologists Dmitri Belyaev and Lyudmila Trut set out to do just that, by starting with a few dozen silver foxes from fox farms in the USSR and attempting to recreate the evolution of wolves into dogs in real time in order to witness the process of domestication. This is the extraordinary, untold story of this remarkable undertaking.

Most accounts of the natural evolution of wolves place it over a span of about 15,000 years, but within a decade, Belyaev and Trut’s fox breeding experiments had resulted in puppy-like foxes with floppy ears, piebald spots, and curly tails. Along with these physical changes came genetic and behavioral changes, as well. The foxes were bred using selection criteria for tameness, and with each generation, they became increasingly interested in human companionship. Trut has been there the whole time, and has been the lead scientist on this work since Belyaev’s death in 1985, and with Lee Dugatkin, biologist and science writer, she tells the story of the adventure, science, politics, and love behind it all.  In How to Tame a Fox, Dugatkin and Trut take us inside this path-breaking experiment in the midst of the brutal winters of Siberia to reveal how scientific history is made and continues to be made today.

To date, fifty-six generations of foxes have been domesticated, and we continue to learn significant lessons from them about the genetic and behavioral evolution of domesticated animals. How to Tame a Fox offers an incredible tale of scientists at work, while also celebrating the deep attachments that have brought humans and animals together throughout time.

Much recent research on human evolution emphasizes that social behavior and cognition are at the heart of everything that is distinctively human. This body of research generally understands sociality in terms of social reasoning and the brain that supports it. Human Flesh shifts the focus. What if human sociality is not primarily or exclusively located in the brain but rather is distributed throughout the body? What if the foundation of the human way of life lies in intercorporeity: the ways in which our affective, sensorimotor social bodies—our eyes, hands, voices, ears, and desires—open our bodies and minds up to one another?

Human Flesh develops a framework for exploring these questions based on Merleau-Ponty’s unfinished work on human evolution, combining it with contemporary research in phenomenology, embodied cognitive science, evolutionary anthropology, and primatology. It applies that framework to explore how the different senses and sensory organs take on their distinctively human variations to facilitate the intercorporeal, social human form of life. Along the way, the book interprets familiar facts about the human body in a new light and develops novel hypotheses concerning human evolution. In contrast to the widely discussed social brain hypothesis, its guiding premise is the social body hypothesis: the proposition that the human body has evolved in response to the challenges posed by the distinctively human social form of life.

Based on these concrete investigations into the human body, Human Flesh proposes a new way of thinking about familiar topics in the evolution of cognition literature, such as the emergence of higher orders of social cognition and the development of human symbolic and linguistic capacities. Ultimately, the book arrives at a new determination of human nature and the human form of life: To be human is to be Homo invisibilis, an animal obsessed with, adapted for, and dependent upon the invisible minds of other humans and the symbolic-cultural worlds opened up by their unique social bodies.