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  1. Marc Abélès (2008). Anthropology at the French National Assembly : The Semiotic Aspects of a Political Institution. In E. Neni K. Panourgia & George E. Marcus (eds.), Ethnographica Moralia: Experiments in Interpretive Anthropology. Fordham University Press
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  2. Michael Adler (2005). Collaborative Knowledge : Carrying Forward Richard Ford's Legacy of Integrative Ethnoscience in the American Southwest. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology
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  3. José Antonio González Alcantud (2008). Sísifo y la Ciencia Social: Variaciones Críticas de la Antropología. Anthropos.
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  4. Bruce K. Alexander (1970). Anthropology Man the Hunter R. B. Lee I. De Vore. BioScience 20 (3):185-186.
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  5. Nicole Alice Sindzingre (1995). The Anthropology of Misfortune and Cognitive Science. Examples From the Ivory Coast Senufo. Science in Context 8 (3).
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  6. Catherine Allerton (2007). What Does It Mean to Be Alone? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg
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  7. Marco Altamirano (2014). Three Concepts for Crossing the Nature-Artifice Divide: Technology, Milieu, and Machine. Foucault Studies 17 (April 2014):11-35.
    The distinction between nature and artifice has been definitive for Western conceptions of the role of humans within their natural environment. But the human must already be separated from nature in order to distinguish between nature and artifice. This separation, in turn, facilitates a classification of knowledge in general, typically cast in terms of a hierarchy of sciences that ascends from the natural sciences to the social (or human) sciences. However, this hierarchy considers nature as a substantial foundation upon which (...)
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  8. Jean-Loup Amselle & Claudia Royal (1998). Mestizo Logics Anthropology of Identity in Africa and Elsewhere. Monograph Collection (Matt - Pseudo).
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  9. David G. Anderson (2005). Why California? The Relevance of California Archaeology and Ethnography to Eastern Woodlands Prehistory. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology
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  10. Myrdene Anderson & Devika Chawla (2007). Exploring the Semiosic Tensions Between Autobiography, Biography, Ethnography, and Autoethnography. Semiotics:1-9.
    The Saami assert that "to move on is better than to stay put" (jot'tit lea buorit go orrot). The senior (in more ways than one) author, Myrdene Anderson, found as a Saami ethnographer that her life history resonated well with this Saami philosophy. In addition, Anderson had adopted from her own heritage the adage that "one can't hit a moving target". The Saami would also be comfortable with that formula. Together, one might minimally collapse and paraphrase both adages as: "a (...)
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  11. Kurt F. Anschuetz (2005). Landscapes as Memory : Archaeological History to Learn From and to Live By. In Michelle Hegmon, B. Sunday Eiselt & Richard I. Ford (eds.), Engaged Anthropology: Research Essays on North American Archaeology, Ethnobotany, and Museology. University of Michigan, Museum of Anthropology
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  12. Eduardo P. Archetti (2006). How Many Centers and Peripheries in Anthropology? : A Critical View of France. In Gustavo Lins Ribeiro & Arturo Escobar (eds.), World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg 113--32.
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  13. Bernardo T. Arriza & Jeffrey H. Schwartz (1997). Beyond Death: The Chinchorro Mummies of Ancient Chile. History and Philosophy of the Life Sciences 19 (3).
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  14. Rita Astuti (2007). What Happens After Death? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg
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  15. Henry George Atkinson & Harriet Martineau (1851). Letters on the Laws of Man's Nature and Development, by H.G. Atkinson and H. Martineau.
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  16. Marc Augé & Tom Conley (2002). In the Metro. Monograph Collection (Matt - Pseudo).
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  17. Isabelle Balsamo (ed.) (2005). Imitation Et Anthropologie. Maison des Sciences de L'Homme.
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  18. Claudia Baracchi (2013). The Syntax of Life: Gregory Bateson and the “Platonic View”. Research in Phenomenology 43 (2):204-219.
    The essay follows the fil rouge of ancient Greek thinking in the work of Gregory Bateson, an unusually multi-faceted and energetically nomadic intellect in the landscape of twentieth-century hyper-specialized disciplines, whose eclectic research focused on the question of life and of human participation in a living world. Through the reverberation of Neoplatonic motifs and echoing pre-Socratic intuitions, Bateson reflects on the “pattern which connects”—the λόγος that says one and all things, and the interpenetration of one and all things, thus operating (...)
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  19. Debbora Battaglia (2007). Where Do We Find Our Monsters? In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg
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  20. Domingos Bengo, Currículo e Competências.
    A obra resenhada é uma proposta segura para se redefinir adequadamente, para o momento presente, os caminhos da educação, de modo que a vida escolar, sendo longa, possa ser feliz, atrativa e includente. Pois, as conclusões das demandas por educação não podem desvincular-se da causa do materialismo dialético nem ignorar a especulação metafísica. Pois trata-se de identificar e instaurar novas formas de sobrevivência, das quais dependem a manutenção e preservação da espécie. Isso só será possível se as reformas educativas forem (...)
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  21. Eeva Berglund (2007). Information Society Finnish-Style, or an Anthropological View of the Modern. In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg
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  22. Ranjit Kumar Bhattacharya & Anthropological Survey of India (2000). Contributions to Holistic Traditions Anthropology in India. Monograph Collection (Matt - Pseudo).
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  23. Michel Bitbol (2011). The Quantum Structure of Knowledge. Axiomathes 21 (2):357-371.
    This paper analyzes how conflicts of perspective are resolved in the field of the human sciences. Examples of such conflicts are the duality between the actor and spectator standpoints, or the duality of participancy between a form of social life and a socio-anthropological study of it. This type of duality look irreducible, because the conflicting positions express incompatible interests. Yet, the claim of incommensurability is excessive. There exists a level of mental activity at which dialogue and resolution are possible. Reaching (...)
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  24. Maurice Bloch & Dan Sperber, Kinship and Evolved Psychological Dispositions.
    This article revisits the old controversy concerning the relation of the mother’s brother and sister’s son in patrilineal societies in the light both of anthropological criticisms of the very notion of kinship and of evolutionary and epidemiological approaches to culture. It argues that the ritualized patterns of behavior discussed by Radcliffe-Brown, Goody, and others are to be explained in terms of the interaction of a variety of factors, some local and historical, others pertaining to general human dispositions. In particular, an (...)
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  25. Vivian Bohl & Alan P. Fiske (2014-02). In and Out of Each Other's Bodies: Theory of Mind, Evolution, Truth, and the Nature of the Social. Maurice Bloch. Boulder, CO: Paradigm, 2012. 161 Pp. [REVIEW] American Ethnologist 41 (1):214-215.
  26. James A. Boon (1999). Verging on Extra-Vagance Anthropology, History, Religion, Literature, Arts ... Showbiz. Monograph Collection (Matt - Pseudo).
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  27. Erika Bourguignon (1973). Diversity and Homogeneity in World Societies. [New Haven, Conn.]Hraf Press.
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  28. Vladimir Breskin (2010). Triad. Method for Studying the Core of the Semiotic Parity of Language and Art. Signs - International Journal of Semiotics 3 (2010):1-28.
    The purpose of this paper is to present and describe a new method for studying pre-speech language. The suggested approach allows correlate epistemology of linguistics to the ideological tradition of other scientific disciplines. Method is based on three linguistic categories – nouns, verbs, and interjections in their motor and expressive qualities – and their relation to the three basic forms of art – graphics (visual art), movement (dance), and sound (music). The study considers this correlation as caused by the nature (...)
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  29. Krzysztof Brzechczyn (2008). Polish Discussions on the Nature of Communism and Mechanisms of its Collapse: A Review Article. East European Politics and Societies 22 (4):828-855.
    The author, against the background of Communist Studies developed in Poland since World War I, reconstructs theoretical orientations that explained the communist system in that country. In this paper, the division of theoretical approaches into political, economic, and cultural ones is proposed. Each of them seeks factors responsible for nature, evolution, and final decline of the communist system in a different sphere of social life. An approach of the political type was Leszek Nowak’s theory of communism as a system of (...)
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  30. Douglas J. Buege (1996). The Ecologically Noble Savage Revisited. Environmental Ethics 18 (1):71-88.
    The stereotype of the “ecologically noble savage” is still prevalent in European-American discourses. I examine the empirical justifications offered for this stereotype, concluding that we lack sound empirical grounds for believing in “ecological nobility.” I argue that the stereotype should be abandoned because it has negative consequences for native peoples. Instead of accepting questionable stereotypes, philosophers and others should focus on the lives of particular peoples in order to understand their philosophies as well as the relationships that they maintain with (...)
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  31. Matilde Callari Galli (2005). Antropologia Senza Confini: Percorsi Della Contemporaneità. Sellerio.
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  32. Fenella Cannell (2007). How Does Ritual Matter? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg
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  33. Alberto Cardâin (1988). Tientos Etnol'ogicos.
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  34. Vincent Carraud (2006). Observações sobre a segunda antropologia: o pensamento como alienação. Kriterion: Journal of Philosophy 47 (114):303-320.
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  35. Lars Rune Christensen, Techno-Anthropology for Design.
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  36. R. G. Collingwood (2005). The Philosophy of Enchantment: Studies in Folktale, Cultural Criticism, and Anthropology. Oxford University Press.
    This is the long-awaited publication of a set of writings by the British philosopher, historian, and archaeologist R.G. Collingwood (1889-1943) on critical, anthropological, and cultural themes only hinted at in his previously available work. At the core are six essays on folktale and magic in which Collingwood applies the principles of his philosophy of history to problems in the long-term evolution of human society and culture. The volume opens with three substantial introductory essays by the editors, authorities in their various (...)
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  37. Rory J. Conces (2007). Tarifa’s Exposition of the Kanun: Something for Sociologists and Philosophers Alike. Sociological Analysis 1:125-27.
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  38. John J. Cove (1986). Shattered Images Dialogues and Meditations on Tsimshian Narratives. Monograph Collection (Matt - Pseudo).
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  39. Louis D. Covitt (1916). The Anthropology of the Jew. The Monist 26 (3):366-396.
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  40. Jackie Crerar (1983). Anthropological Implications of Kuru. Nexus 3 (1):3.
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  41. Tony Crook (2007). Echolocation in Bolivip. In Jeanette Edwards, Penelope Harvey & Peter Wade (eds.), Anthropology and Science: Epistemologies in Practice. Berg 43.
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  42. C. Dardy (1994). Are We Really Ourselves-Social-Anthropology of Municipal Services. Cahiers Internationaux de Sociologie 97:389-401.
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  43. J. Davis (1992). The Anthropology of Suffering.
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  44. Marisol de la Cadena (2006). The Production of Other Knowledges and its Tensions : From Andeanist Anthropology to Interculturalidad? In Gustavo Lins Ribeiro & Arturo Escobar (eds.), World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg
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  45. Micaela Di Leonardo (1998). Exotics at Home: Anthropologies, Others, American Modernity. University of Chicago Press.
    In this pathbreaking study, Micaela di Leonardo reveals the face of power within the mask of cultural difference. From the 1893 World's Fair to Body Shop advertisements, di Leonardo focuses on the intimate and shifting relations between popular portrayals of exotic Others and the practice of anthropology. In so doing, she casts new light on gender, race, and the public sphere in America's past and present. "An impressive work of scholarship that is mordantly witty, passionately argued, and takes no prisoners."--Lesley (...)
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  46. Ed Diener & Eunkook M. Suh (2000). Culture and Subjective Well-Being. Monograph Collection (Matt - Pseudo).
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  47. Andreas Dorschel (1995). Das anthropologische Argument in der praktischen Philosophie und die Logik des Vergleichs. Logos 2 (1):19-40.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  48. Andreas Dorschel (1994). The Anthropological Argument in Practical Philosophy and the Logic of Comparison. History of European Ideas 18 (3):387-400.
    Arnold Gehlen's attempt to give anthropological grounds for morality stems from Kant's idea that being freed from the compulsion of instinct left human beings in need of compensation for the loss of the practical guidance which instinct had hitherto provided. Whereas Kant thought this compensation was to found only in reasoned morality, Gehlen would argue that morality provides recompense by becoming a quasi-instinct that functions without reflection and that needs to be bred into human beings. The author maintains that in (...)
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  49. Jean‐Paul Dumont (1986). Prologue to Ethnography or Prolegomena to Anthropography. Ethos: Journal of the Society for Psychological Anthropology 14 (4):344-367.
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  50. Wilhelm Dupré (1975). Religion in Primitive Cultures: A Study in Ethnophilosophy. Mouton.
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