Carl Zimmer investigates one of the biggest questions of all: What is life? The answer seems obvious until you try to seriously answer it. Is the apple sitting on your kitchen counter alive, or is only the apple tree it came from deserving of the word? If we can't answer that question here on earth, how will we know when and if we discover alien life on other worlds? The question hangs over some of society's most charged conflicts - whether a fertilized egg is a living person, for example, and when we ought to declare a person legally dead. Zimmer journeys through the strange experiments that have attempted to re-create life. Literally hundreds of definitions of what that should look like now exist, but none has yet emerged as an obvious winner. Lists of what living things have in common do not add up to a theory of life. It's never clear why some items on the list are essential and others not. Coronaviruses have altered the course of history, and yet many scientists maintain they are not alive. Chemists are creating droplets that can swarm, sense their environment, and multiply. Have they made life in the lab?

"Whether we start from the pandemic, climate change, the inequality engendered by capitalism, the violence of racism and sexism, or any of a number of global crises, it is apparent that we are far from any idea of a common world, a world that is a site of belonging. Such a world would require a fundamental transformation of how we understand value--that everyone's life has value beyond market value and that the world is structured to facilitate everyone's flourishing. Such a world requires, too, the upending and reorientation of everyone's epistemic field, one's very sense of the limit and structure of the world, in order to apprehend the worlds of others and to find connection. Judith Butler draws, surprisingly, on Wittgenstein's sense that the world can be revealed as different than it was-precisely what the pandemic brought about. But what kind of world is it? Phenomenologist Max Scheler would say that it is a world that exhibits itself through its very breath as tragic. And how are we to live in this world? Critically, it must be inhabitable, and here is found the limit of personal freedom, which carried to its extreme makes the world unlivable both for others and for oneself. The world must also be tangible. As Merleau-Ponty describes it, touch is a characteristic of the world rather than a power that we have. We are bodies within a field of interrelated bodies--which has ethical and political consequences, moving beyond an ontology of individuals to an ontology of the world around us. We are asked to accept a vision of an interconnected world in which our breath is shared with others. Can we reimagine what we mean by social equality and inequality in the context of bodily interdependency? We have seen how the natural world begins to restore itself during the restrictions implemented during the pandemic; we have also seen the differential health results due to environmental racism. Together, they suggest that we have an obligation to reorder the world on principles of radical equality. Finally, an inhabitable world is a world where everyone desires to live. To want to live in such a world is to take up the struggle against the conditions that make it impossible for so many. "None of us can accept a world in which some people are protected while others are not," as WHO director Tedros Adhanom Ghebreyesus puts it. Intersubjectivity enmeshes us in the power relations of race, gender, class, and sexuality as they are reproduced, naturalized, and contested in bodies within the complementary crises of pandemic, climate, and systemic racism and sexism. Ultimately, what movements like Black Lives Matter and Ni Una Menos stand for is that all lives are worthy of care and all lives are equally grievable"--

Deep within the earth's crust there exists a second biosphere, composed of very primitive heat-loving bacteria and containing perhaps more living matter than is present on the earth's entire surface. That is the astounding premise of this new book by Thomas Gold, one of the twentieth century's most distinguished scientists and a man with a long history of proposing seemingly preposterous theories that later prove correct. Gold joins the deep hot biosphere argument to another, perhaps even more controversial theory for which he has marshalled evidence: that so-called fossil fuels originate not from compressed biological matter at all but from deep within the earth, present there since the planet's formation, long before our oxygen-rich surface biosphere came into existence.

"The newest addition to John Brockman's Edge.org series explores life itself, bringing together the world's leading biologists, geneticists, and evolutionary theorists -- including Richard Dawkins, Edward O. Wilson, J. Craig Venter, and Freeman Dyson. Scientists' understanding of life is progressing more rapidly than at any point in human history, from the extraordinary decoding of DNA to the controversial emergence of biotechnology. Featuring pioneering biologists, geneticists, physicists, and science writers, Life explains just how far we've come -- and takes a brilliantly educated guess at where we're heading. Richard Dawkins and J. Craig Venter compare genes to digital information, and sketch the frontiers of genomic research. Edward O. Wilson reveals what ants can teach us about building a superorganism -- and, in turn, about how cells build an organism. Elsewhere, David Haig reports new findings on how mothers and fathers individually influence the human genome, while Kary Mullis covers cutting edge treatments for dangerous viruses. And there's much more in this fascinating volume. We may never have all the answers. But the thinkers collected in Life are asking questions that will keep us dreaming for generations."--provided by Amazon.com.