By Jonathan Marks
Tales of the Ex-Apes argues that human evolution has integrated the emergence of social relatives and cultural histories which are exceptional within the apes and hence can't be lowered to only organic houses and methods. Marks exhibits that human evolution has concerned the transformation from organic to biocultural evolution. Over tens of millions of years, new social roles—notably wife, father, in-laws, and grandparents—have co-evolved with new applied sciences and symbolic meanings to supply the human species, within the absence of important organic evolution. we're biocultural creatures, Marks argues, totally understandable through recourse to neither our genuine ape ancestry nor our imaginary cultureless biology.
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Additional info for Tales of the ex-apes : how we think about human evolution
Example text
Moss. My undergraduate assistants, Iona Hughan and Sean Gaudio, also provided invaluable help in the preparation of this book. I wish to pay special thanks to the participants in my Templeton Symposium, “The Invisible Aspects of Human Evolution,” who helped refine some of the ideas presented herein: Russ Tuttle, Rachel Caspari, Jill Preutz, Deb Olszewski, Anna Roosevelt, Margaret Wiener, Jason Antrosio, Susan Blum, Ian Kuijt, Chris Ball, Agustín Fuentes, Susan Guise Sheridan, Neil Arner, and Rahul Oka.
Initially promoted by proslavery polygenists in America, such as Alabama’s Josiah Nott (who believed that whites and blacks were created separately from one another by God, and thus were of different flesh, for they shared no common descent at all), Gobineau’s (creationist) arguments for geneticizing civilization would be repackaged a few decades later by the (evolutionary) conservationist and eugenicist Madison Grant. ” They always have been. The mistake is to think that somehow today we can tweak one aspect of culture without affecting another aspect.
This will be a presentation of human origins, then, which begins with recent work in science studies, to articulate an evolutionary anthropology that is consistent both with modern biology and with modern anthropology, and is more scientifically normative than evolutionary psychology or creationism. My thesis is that what differentiates biological anthropology (the study of human origins and diversity) from biology (the study of life) is reflexivity, the breakdown of the distinction between subject and object that characterizes modern science.