Why efforts to create a scientific basis of morality are neither scientific nor moral

In this illuminating book, James Davison Hunter and Paul Nedelisky trace the origins and development of the centuries-long, passionate, but ultimately failed quest to discover a scientific foundation for morality. The “new moral science” led by such figures as E. O. Wilson, Patricia Churchland, Sam Harris, Jonathan Haidt, and Joshua Greene is only the newest manifestation of that quest. Though claims for its accomplishments are often wildly exaggerated, this new iteration has been no more successful than its predecessors. But rather than giving up in the face of this failure, the new moral science has taken a surprising turn. Whereas earlier efforts sought to demonstrate what is right and wrong, the new moral scientists have concluded, ironically, that right and wrong don’t actually exist. Their (perhaps unwitting) moral nihilism turns the science of morality into a social engineering project. If there is nothing moral for science to discover, the science of morality becomes, at best, a feeble program to achieve arbitrary societal goals. Concise and rigorously argued, Science and the Good is a definitive critique of a would-be science that has gained extraordinary influence in public discourse today and an exposé of that project’s darker turn.

A theory of human evolution and history based on ever-increasing mutual dependency between humans and things

In this engaging exploration, archaeologist Ian Hodder departs from the two prevailing modes of thought about human evolution: the older idea of constant advancement toward a civilized ideal and the newer one of a directionless process of natural selection. Instead, he proposes a theory of human evolution and history based on “entanglement,” the ever-increasing mutual dependency between humans and things.

Not only do humans become dependent on things, Hodder asserts, but things become dependent on humans, requiring an endless succession of new innovations. It is this mutual dependency that creates the dominant trend in both cultural and genetic evolution. He selects a small number of cases, ranging in significance from the invention of the wheel down to Christmas tree lights, to show how entanglement has created webs of human-thing dependency that encircle the world and limit our responses to global crises.

The rising star author of The Physics of Wall Street explores why “nothing” may hold the key to the next era of theoretical physics

James Owen Weatherall’s previous book, The Physics of Wall Street, was a New York Times best-seller and named one of Physics Today’s five most intriguing books of 2013. In his newest volume, he takes on a fundamental concept of modern physics: nothing. The physics of stuff—protons, neutrons, electrons, and even quarks and gluons—is at least somewhat familiar to most of us. But what about the physics of nothing? Isaac Newton thought of empty space as nothingness extended in all directions, a kind of theater in which physics could unfold. But both quantum theory and relativity tell us that Newton’s picture can’t be right. Nothing, it turns out, is an awful lot like something, with a structure and properties every bit as complex and mysterious as matter. In his signature lively prose, Weatherall explores the very nature of empty space—and solidifies his reputation as a science writer to watch.

A powerful treatise that demonstrates the existence of altruism in nature, with surprising implications for human society

Does altruism exist? Or is human nature entirely selfish? In this eloquent and accessible book, famed biologist David Sloan Wilson provides new answers to this age-old question based on the latest developments in evolutionary science.

From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make.

Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition.

Co-published with Templeton Press