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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. Candace Storey Alcorta & Richard Sosis (2006). Why Ritual Works: A Rejection of the by-Product Hypothesis. Behavioral and Brain Sciences 29 (6):613-614.
    We argue that ritual is not a by-product as Boyer & Lienard (B&L) claim, but rather an evolved adaptation for social communication that facilitates non-agonistic social interactions among non-kin. We review the neurophysiological effects of ritual and propose neural structures and networks beyond the cortical-striato-pallidal-thalamic circuit (CSPT) likely to be implicated in ritual. The adaptationist approach to ritual offers a more parsimonious model for understanding these effects as well as the findings B&L present. (Published Online February 8 2007).
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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. Royal Alsup & Stanley Krippner (1996). The Mythology of Evil Among North American Indian Yuroks and Its Implications for Western Spirituality. Anthropology of Consciousness 7 (3):15-29.
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  8. 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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  9. Michael Alvard (2004). Good Hunters Keep Smaller Shares of Larger Pies. Behavioral and Brain Sciences 27 (4):560-561.
    High producers are motivated to hunt in spite of high levels of sharing because the transfers come from absolutely larger amounts of resource. In the context of a generalized cooperative subsistence strategy, stinginess could provoke the withdrawal of cooperative partners and result in a loss of income. Good producers could have more to lose by not sharing than poor producers would.
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  10. Daniele Amati & Tim Shallice (2007). On the Emergence of Modern Humans. Cognition 103 (3):358-385.
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  11. Jean-Loup Amselle & Claudia Royal (1998). Mestizo Logics Anthropology of Identity in Africa and Elsewhere. Monograph Collection (Matt - Pseudo).
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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. Rita Astuti (2007). What Happens After Death? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg
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  18. 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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  19. Marc Augé & Tom Conley (2002). In the Metro. Monograph Collection (Matt - Pseudo).
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  20. Isabelle Balsamo (ed.) (2005). Imitation Et Anthropologie. Maison des Sciences de L'Homme.
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  21. 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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  22. 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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  23. 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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  24. J. Benthall (1999). Our Genius for the Equivocal. Diogenes 47 (188):22-30.
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  25. 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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  26. Lene L. Berring, Liselotte Pedersen & Niels Buus (2015). Discourses of Aggression in Forensic Mental Health: A Critical Discourse Analysis of Mental Health Nursing Staff Records. Nursing Inquiry 22 (4):296-305.
    Managing aggression in mental health hospitals is an important and challenging task for clinical nursing staff. A majority of studies focus on the perspective of clinicians, and research mainly depicts aggression by referring to patient-related factors. This qualitative study investigates how aggression is communicated in forensic mental health nursing records. The aim of the study was to gain insight into the discursive practices used by forensic mental health nursing staff when they record observed aggressive incidents. Textual accounts were extracted from (...)
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  27. Ranjit Kumar Bhattacharya & Anthropological Survey of India (2000). Contributions to Holistic Traditions Anthropology in India. Monograph Collection (Matt - Pseudo).
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  28. 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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  29. Mary B. Black (1977). Ojibwa Taxonomy and Percept Ambiguity. Ethos: Journal of the Society for Psychological Anthropology 5 (1):90-118.
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  30. 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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  31. 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.
  32. James A. Boon (1999). Verging on Extra-Vagance Anthropology, History, Religion, Literature, Arts ... Showbiz. Monograph Collection (Matt - Pseudo).
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  33. Livio Bottani (2004). Cultura E Restanza. Mercurio.
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  34. Erika Bourguignon (1973). Diversity and Homogeneity in World Societies. [New Haven, Conn.]Hraf Press.
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  35. Ross Bowden (1994). Art, Architecture, and Collective Representations in a New Guinea Soceity. In Jeremy Coote (ed.), Anthropology, Art, and Aesthetics. Clarendon Press
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  36. 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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  37. 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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  38. Eric Buck (2009). Non-Places: An Introduction to Supermodernity. [REVIEW] Theory in Action 2 (3):134-140.
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  39. 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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  40. Trigant Burrow (1949). The Social Neurosis: A Study in "Clinical Anthropology". Philosophy of Science 16 (1):25-40.
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  41. Matilde Callari Galli (2005). Antropologia Senza Confini: Percorsi Della Contemporaneità. Sellerio.
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  42. Fenella Cannell (2007). How Does Ritual Matter? In Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.), Questions of Anthropology. Berg
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  43. Alberto Cardâin (1988). Tientos Etnol'ogicos.
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  44. Vincent Carraud (2006). Observações sobre a segunda antropologia: o pensamento como alienação. Kriterion: Journal of Philosophy 47 (114):303-320.
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  45. Valentin Cheshko (ed.) (2012). Stable adaptive strategy of Homo sapiens. Biopolitical alternatives. God problem. (in Russian). Publ.House "INGEK".
    Mechanisms to ensure the integrity of the system stable evolutionary strategy Homo sapiens – genetic and cultural coevolution techno-cultural balance – are analyzed. оe main content of the study can be summarized in the following the- ses: stable adaptive strategy of Homo sapiens includes superposition of three basic types (biological, cultural and technological) of adaptations, the integrity of the system provides by two coevolutionary ligament its elements – the genetic-cultural coevolution and techno-cultural balance, the system takes as result of by (...)
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  46. Valentin Cheshko, Valery Glazko, Gleb Yu Kosovsky & Anna S. Peredyadenko (eds.) (2015). STABLE ADAPTIVE STRATEGY of HOMO SAPIENS and EVOLUTIONARY RISK of HIGH TECH. Transdisciplinary Essay. New Publ.Tech..
    The co-evolutionary concept of Three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the trends of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ gene-cultural co-evolution and techno- humanitarian balance. (...)
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  47. Lars Rune Christensen, Techno-Anthropology for Design.
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  48. Edmundo Claro (2007). Exchange Relationships and the Environment: The Acceptability of Compensation in the Siting of Waste Disposal Facilities. Environmental Values 16 (2):187-208.
    Within siting literature there is strong agreement that compensation for environmental risks is a necessary condition for local acceptance of waste treatment facilities. In-kind compensation is commonly pushed forward as being more effective than financial benefits in reducing local opposition. By forcusing on the siting of a sanitary landfill in Santiago, Chile, this paper explores the performance of both types of compensation and relates the analysis to the notion of social norms of exchange. These are understood as being based on (...)
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  49. 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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  50. 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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1 — 50 / 293