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From Literature to Biterature is based on the premise that in the foreseeable future computers will become capable of creating works of literature. Among hundreds of other questions, it considers: Under which conditions would machines become capable of creative writing? Given that computer evolution will exceed the pace of natural evolution a million-fold, what will such a state of affairs entail in terms of art, culture, social life, and even nonhuman rights? Drawing a map of impending literary, cultural, social, and technological revolutions, Peter Swirski boldly assumes that computers will leap from mere syntax-driven processing to semantically rich understanding. He argues that acknowledging biterature as a species of literature will involve adopting the same range of attitudes to computer authors (computhors) as to human ones and that it will be necessary to approach them as agents with internal states and creative intentions. Ranging from the metafiction of Stanislaw Lem to the'Turing test'(familiar to scientists working in Artificial Intelligence and the philosophers of mind) to the evolutionary trends of culture and machines, Swirski's scenarios lay the groundwork for a new area of study on the cusp of literary futurology, evolutionary cognition, and philosophy of the future.

Human societies are characterized by complex and varied social systems that change through time due to communication and negotiation. Jérôme Rousseau makes cognitive complexity his starting point in an innovative study of how and why human societies evolve. The focus of Rousseau's enquiry is'middle-range'societies - a vast category between hunter-gatherers and states. Breaking away from traditional analyses of social evolution as a response to ecological constraints, he shows that social systems are maintained and transformed through self-interest and suggests that conflicts about sharing generate social transformations that result in inequality and increasingly encompassing socio-political structures. Rethinking Social Evolution is a wide-ranging exploration of how language and increased cognitive abilities constitute the motor of social evolution. Drawing on a wide range of ethnographic case studies, Rousseau offers a better understanding of how modern societies are the result of choices by people who both collaborate and compete.

Trends in fertility decline, intergenerational relations, religion and secularization, ecological movements, employment and labour-market changes, personal authority, and social conflict are examined. This analysis shows an unmistakable convergence of social trends except in the domain of religion. But when the interconnection of these trends within each national society is examined, unexpected divergences are revealed. There are parallel trends in demography, organization of production, national institutions, social practices, and life style, and divergent trends in social inequality, social movements, and local institutions. Barriers between social classes have eroded and something that might be called multidimensional stratification has emerged, the diminution of violence in social conflicts implies an increasing volume of negotiation, and all forms of personal authority have been weakened. The transformation of the family structure is no doubt one of the most important changes in western civilization. The cross-national analyses of recent social trends help us to assess both convergence and divergence and to identify emergent singularities. Does convergence of trends mean these societies face a common destiny? With respect to trends so strong that they act as exogenous variables, the answer is yes. However, with respect to the responses those trends elicit in the context of a particular society, the answer is no. Massive convergence of trends does not mean that societies face a uniform future.

A prominent feature of the social revolution in France has been the decline of the great national institutions -- the Republic, the Army, the church, and the schools -- which are losing their symbolic value and are no longer the targets of ideological disputes. As a result, there is a growing basic consensus among the French people. At the same time, the French have developed a new interest in managing local problems -- due to the decentralization law -- which has led to the establishment of many voluntary associations. Changes in family life following the'revolution'of 1968 have led to greater instability among couples, but at the same time have strengthened the kinship system resulting in increased life expectancy. The customs of the French have also changed. The French education system, originally based on authority and regulations, is now making increasing use of experimentation and negotiation. As a result, the attitude of the French towards authority has totally changed and the French have learned to negotiate and cooperate among themselves. All these changes can be interpreted as progressive moves toward liberty, equality, and individualism. There is little danger of social instability, since French society remains in remarkably robust health.