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This book describes the interlaced histories of life and oxygen. It opens with the generation of the element in ancient stars, and its distribution to newly formed planets like the Earth. But free O2 was not available on the early Earth, so the first life forms had to be anaerobic. Life introduced free O2 into the environment through the evolution of photosynthesis. This must have been a disaster for many anaerobes, but others found ways to deal with toxic reactive oxygen species. Some even developed a much more efficient oxygen-based metabolism. The authors vividly describe how the introduction of O2 into the atmosphere and oceans changed world chemistry, and allowed the burst of evolution that created today's biota. They also discuss the interplay of O2 and CO2, with consequences such as worldwide glaciations and global warming. On the physiological level, they present an overview of oxidative metabolism and O2 transport in animals and the importance of O2 in human life and medicine, emphasizing that while oxygen is essential, it is also related to aging and many disease states.
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Although the human condition can also be considered in metaphysical, ideological or ontological terms, in this book it is examined from a purely scientific perspective: what has occurred in the evolution of our species that led to the emergence of such a remarkable primate? In reviewing the limited empirical evidence we have about our distant past, some favored interpretations are replaced with hitherto unexplored alternatives. The relatively recent reduction of human brain size and physical robusticity, loss of estrus, development of neoteny and of numerous deleterious or maladaptive genetic syndromes, including neurodegenerative illnesses, are all attributed to one cause: the rise of culturally mediated behavior, including deliberate mate choice based on cultural constructs. This shift, introduced roughly 40,000 years ago, replaced both natural selection and genetic drift with the laws of domestication. Homo sapiens sapiens is thus the product of his own but unintended self-domestication. This revolutionary new hypothesis solves several conundrums in paleoanthropology, neuroscience and the cognitive sciences. But in a broader perspective, it also explains how the contradictions, tensions and enigmas of human existence came into existence and can be rationally accounted for. The Human Condition, therefore, strives to explain the very origins and characteristics of what it means to be human. About the Author Robert G. Bednarik, born in Vienna but an Australian since 1970, contradicts norms. He has undertaken numerous expeditions crossing the sea on rafts built with stone tools, but he cannot swim; he has produced 1165 academic publications, including many books, but has no formal education; he edits three scientific journals and two series of monographs, but not in his native language. As a complete autodidact, he regards himself as ignorant as did Socrates. Consequently his principal interest is the origin of the human ability to create constructs of reality, and in a wide variety of fields providing supplementary information in that quest.
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This volume is the result of a research project entitled Evolutionary Continuity - Human Specifics - The Possibility of Objective Knowledge that was carried out by representatives of six academic disciplines (evolutionary biology, evolutionary anthropology, brain research, cognitive neuroscience, cognitive psychology and philosophy) over a period of three and a half years. The starting point for the project was the newly emerging riddle of human uniqueness: though the uniqueness of human beings is undisputable, all explanations for this fact have successively been discarded or refuted in recent decades. There is no special factor that could explain the particularities of human existence. Rather, all human skills derive from a continuous relation to pre-human skills, that is to say, to elements that were developed earlier in the phylogeny and were later inherited. But starting from abilities that are anything but special, how could the particularity of human beings have evolved? This was the guiding question of the project. In this work we try to answer it by addressing the following problems: How strong is evolutionary continuity in human beings? How can we understand that it gave way to cultural discontinuity? Which aspect of cultural existence is really unique to humans? Can the possibility of objective knowledge be seen as a (admittedly extreme) case in point? - The answers are meant to help clarify the central issue of contemporary scientific anthropology.
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