Important and Thought-provoking - Rated 
You should come to this having read de Waal's earlier books on chimpanzees and bonobos. If you have, you will find that this takes you further in your thinking. I'm not sure that the dialogue between de Waal and his critics (in the second half of the book) is all that enlightening in places. They seem to talk past each other at times. However, it gives you a good feel for the important issues in this area and makes you think productively. Whilst the topic can seem as though it is more for the specialist, it is easily accessible by the intelligent lay reader.
Actions speak louder than words - Rated 
When Charles Darwin published "The Origin of Species", it was greeted equally by widespread acceptance and outrage. The acceptance was due to the realisation that here, at last, was a mechanism explaining the workings of life. The outrage was expressed over what this meant about human beings. Could we be relegated to the status of "mere animals"? Frans de Waal has merged the two views to show that we indeed are closely related to other animals. As a social species we share behaviour traits with other creatures who live in groups. While most of today's objections to "Darwinism" centre on the loss of "morality", the author notes that instead we should rejoice in sharing something so fundamental.
In these exquisitely written essays - the Tanner Lectures - de Waal shows how behaviour in various species, particularly our closest cousins the great apes, exhibits moral issues daily confronted and resolved. His research has led him to challenge one of Western society's most commonly held shibboleths - that morality is limited to human beings and that it lies as a thin layer over our animal instincts. Labelled by de Waal as the Veneer Theory, he attributes its source to Thomas Henry Huxley, also known as "Darwin's Bulldog" for his defence of natural selection. Huxley, along with Alfred Russel Wallace, thought that human reasoning was to ?? mechanism lifting us above the remainder of the animals. The author notes the irony of Darwin's most vocal defender countering the naturalist's own stance that morality in humans is reflected in ape behaviour. De Waal forcibly contests Huxley's view, arguing that moral decisions result from our being a social species. Survival meant cooperation from our earliest evolutionary state, and was strengthened by selection pressures over time.
De Waal cites numerous examples of how chimpanzees reconcile after fights, intercede to stop or prevent conflicts, share resources and console those in pain or stress. Young chimps are guarded away from zoo moats because even adult chimpanzees cannot swim. Individuals with no stake in particular events may intercede because a situation may lead to a threat to the entire troop. One example, the ape rescuing a human child in the Chicago Zoo, is well known. A less celebrated but far more significant event is the rescue and release of an injured bird by a bonobo. Not only is this a striking example of cross-species empathy, but the bonobo went to the effort of climbing a tree as high as she could to provide the bird with the optimum means of escape. In the recent past when such circumstances led to the equating of human and animal behaviour, it was derided as "anthropomorphising" zoology. De Waal notes that the terms many object to equating behaviour not only lack substitutes, but merely reflect the evolutionary realities. Our behaviour equates ape behaviour because our species have a common ancestor.
There are other complaints about de Waal's findings and conclusions. The editors have gathered a few notables to assess the material presented here. At the forefront of the commenters stand philosophers, not primatologists. Robert Wright, Philip Kitcher, Christine Korsgaard and Peter Singer among them. While they accept that ape, particularly chimpanzee, actions seem to indicate cooperation and empathy similar to that of humans, they have doubts about motivation levels. They also spend much ink in dealing with the definition of terms. Lack of understanding of how many generations of natural selection can guide behaviour, most of these critics fall into the trap of contriving isolated thought experiment events without considering the long-term biological roots of those traits. It's a common problem when philosophers attempt to deal with evolutionary questions. As de Waal notes, over a generation ago, Edward O. Wilson suggested that the study of ethics be relocated from philosophy departments and placed in biology. That is a step that remains to be taken, but this book should prompt quicker action. [stephen a. haines - Ottawa, Canada]
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