Search results for 'Psychoanalysis and anthropology' (try it on Scholar)

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  1. Anthony Molino (ed.) (2004). Culture, Subject, Psyche: Dialogues in Psychoanalysis and Anthropology. Wesleyan University Press.score: 120.0
    In this groundbreaking new work, Anthony Molino has collected in-depth interviews with seven renowned anthropologists and social theorists: MARC AUGE, VINCENT CRAPANZANO, KATHERINE EWING, GANANATH OBEYESEKERE, MICHAEL RUSTIN, KATHLEEN ...
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  2. Wesley Shumar (2004). Shadow Dialogues: On the (Early) History of Anthropology and Psychoanalysis. In Anthony Molino (ed.), Culture, Subject, Psyche: Dialogues in Psychoanalysis and Anthropology. Wesleyan University Press. 3--19.score: 96.0
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  3. Alain Flajoliet (2010). Sartre's Phenomenological Anthropology Between Psychoanalysis and 'Daseinsanalysis'. Sartre Studies International 16 (1):40-59.score: 78.0
    This essay compares Sartre's existential psychoanalysis with Freud's psychoanalysis and Binswanger's Daseinsanalysis . On the one hand, Sartre's psychoanalysis, despite the pure phenomenological interpretation of the factical self (in the first part of Being and Nothingness ), is ultimately metaphysically founded on the concept of 'human reality' (in the fourth part of the book), so that this psychoanalysis cannot be identified with the way of interpreting existence in the Daseinsanalyse . On the other hand, Sartre's phenomenological (...)
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  4. James Weiner (1999). Psychoanalysis and Anthropology: On the Temporality of Analysis. In Henrietta L. Moore (ed.), Anthropological Theory Today. Polity Press. 234--261.score: 74.0
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  5. Corin Braga (2010). Carlos Castaneda: The Uses and Abuses of Ethnomethodology and Emic Studies. Journal for the Study of Religions and Ideologies 9 (27):71-106.score: 72.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Carlos Castaneda’s books and his New Age shamanistic religion raise, beyond the controversy regarding the counterfeit character of his ethnographic narrative and charlatanism, several methodological problems. Educated within the emerging paradigm of emic studies and ethnomethodoly of the 1960s, Castaneda used it in order to set a very clever methodological (...)
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  6. Sara E. Lewis (2010). Culture, Subject, and Psyche: Dialogues in Psychoanalysis and Anthropology. Anthony Molino, Ed. Middletown, CT: Wesleyan University Press, 2004. Xv + 217 Pp. [REVIEW] Ethos 38 (1):1-3.score: 72.0
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  7. Robert A. Paul (1980). Symbolic Interpretation in Psychoanalysis and Anthropology. Ethos 8 (4):286-294.score: 72.0
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  8. P. Steven Sandgren (2004). Psychoanalysis and Its Resistances in Michel Foucault's The History of Sexuality: Lessons for Anthropology. Ethos 32 (1):110-122.score: 72.0
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  9. Mark Bevir (2004). The Unconscious in Social Explanation. Philosophical Psychology 17 (2):181-207.score: 54.0
    The proper range and content of the unconscious in the human sciences should be established by reference to its conceptual relationship to the folk psychology that informs the standard form of explanation therein. A study of this relationship shows that human scientists should appeal to the unconscious only when the language of the conscious fails them, i.e. typically when they find a conflict between people's self-understanding and their actions. This study also shows that human scientists should adopt a broader concept (...)
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  10. Christian Lotz (2005). From Nature to Culture? Diogenes and Philosophical Anthropology. Human Studies 28 (1):41 - 56.score: 54.0
    This essay is concerned with the central issue of philosophical anthropology: the relation between nature and culture. Although Rousseau was the first thinker to introduce this topic within the modern discourse of philosophy and the cultural sciences, it has its origin in Diogenes the Cynic, who was a disciple of Socrates. In my essay I (1) historically introduce a few aspects of philosophical anthropology, (2) deal with the nature–culture exchange, as introduced in Kant, then I (3) relate this (...)
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  11. Peter Homans (1989). The Ability to Mourn: Disillusionment and the Social Origins of Psychoanalysis. University of Chicago Press.score: 54.0
    Peter Homans offers a new understanding of the origins of psychoanalysis and relates the psychoanalytic project as a whole to the sweep of Western culture, past and present. He argues that Freud's fundamental goal was the interpretation of culture and that, therefore, psychoanalysis is fundamentally a humanistic social science. To establish this claim, Homans looks back at Freud's self-analysis in light of the crucial years from 1906 to 1914 when the psychoanalytic movement was formed and shows how these (...)
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  12. Harvey Mullane (1965). Unconscious Emotion. Theoria 31 (3):181-190.score: 48.0
  13. Vinicio Busacchi (2008). Ricoeur Versus Freud: Due Concezioni Dell'uomo a Confronto. Rubbettino.score: 48.0
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  14. Jean-Pierre Lebrun (2010). La Condition Humaine N'est Pas Sans Conditions. Denoël.score: 48.0
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  15. Éric Smadja (2009). Le Complexe d'Œdipe, Cristallisateur du Débat Psychanalyse/Anthropologie. Presses Universitaires de France.score: 48.0
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  16. David Roediger (2013). A Note on Psychoanalysis and the Critical Study of Whiteness. Radical Philosophy Review 16 (1):345-348.score: 42.0
    This brief response to John Abromeit’s “Whiteness as a Form of Bourgeois Anthropology?” takes up the ways in which, beyond Horkheimer, the Frankfurt School and psychoanalysis have shaped Roediger’s historical writings on whiteness. In particular, it considers as inspirations for those writings the work of Herbert Marcuse, Wilhelm Reich, George Rawick, and the surrealist tradition.
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  17. Jean-Joseph Goux (1993). Oedipus, Philosopher. Stanford University Press.score: 36.0
    If the logic of the Oedipus myth were subjected to rigorous and thoroughgoing analysis with the tools of anthropology, comparative mythology, and narratology, might it invalidate the approach to the 'Oedipus complex' that Freud derived from his psychoanalytic experience? This book answers 'yes', arguing that instead of the Oedipus complex explaining the myth, the Oedipus myth explains the complex. The author argues that the Oedipus myth is an historical anomaly, a myth of failed royal investiture or of avoided masculine (...)
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  18. Ellen Ramvi (2012). A Psychoanalytic Approach to Fieldwork. Journal of Research Practice 8 (2):Article - M8.score: 36.0
    This article focuses on what both psychoanalysis and anthropology have in common: the emphasis on the researcher's own experience. An ethnographic fieldwork will be used to illustrate how a psychoanalytical approach unfolds the material when studying conditions for learning from experience among teachers in two Norwegian junior high schools, and also the strong methodological implications of this approach. The researcher's struggle to remain open is elaborated. Here "openness" is regarded as something more than a principle for research practice. (...)
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  19. Geoffrey Galt Harpham (2002). Language Alone: The Critical Fetish of Modernity. Routledge.score: 30.0
    How did the concept of language come to dominate modern intellectual history? In Language Alone , Geoffrey Galt Harpham provides at once the most comprehensive survey and most telling critique of the pervasive role of language in modern thought. He shows how thinkers in such diverse fields as philosophy, psychoanalysis, anthropology, and literary theory have made progress by referring their most difficult theoretical problems to what they presumed were the facts of language. Through a provocative reassessment of major (...)
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  20. Naomi Quinn (2004). Psychodynamic Universals, Cultural Particulars in Feminist Anthropology: Rethinking Hua Gender Beliefs. Ethos 32 (4):493-513.score: 30.0
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  21. David Sibley (1995). Geographies of Exclusion: Society and Difference in the West. Burns & Oates.score: 24.0
    Geographies of Exclusion identifies forms of social and spatial exclusion and subsequently examines the fate of knowledge of space and society which has been produced by members of excluded groups. Evaluating writing on urban society by women and black writers, David Sibley asks why such work is neglected by the academic establishment, suggesting that both the practices which result in the exclusion of minorities and those which result in the exclusion of knowledge have important implications for theory and method in (...)
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  22. Michael Stocker (1996). Valuing Emotions. Cambridge University Press.score: 24.0
    This book is the result of a uniquely productive union of philosophy, psychoanalysis, and anthropology, and explores the complexity and importance of emotions. Michael Stocker places emotions at the very center of human identity, life and value. He shows how important are the social and emotional contexts of ethical dilemmas and inner conflicts, and he challenges philosophical theories that try to overgeneralize and over simplify by leaving out the particulars of each situation. This book will interest a broad (...)
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  23. Kelly Oliver (2009). Animal Lessons: How They Teach Us to Be Human. Columbia University Press.score: 24.0
    Introduction: The role of animals in philosophies of man -- Part I: What's wrong with animal rights? -- The right to remain silent -- Part II: Animal pedagogy -- You are what you eat : Rousseau's cat -- Say the human responded : Herder's sheep -- Part III: Difference worthy of its name -- Hair of the dog : Derrida's and Rousseau's good taste -- Sexual difference, animal difference : Derrida's sexy silkworm -- Part IV: It's our fault -- The (...)
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  24. Sigrid Weigel (1996). Body-and Image-Space: Re-Reading Walter Benjamin. Routledge.score: 24.0
    Assembled here for the first time in English translation, Sigrid Weigel and Georgina Paul offer illuminating new insights into Benjamin's theory, combining impulses from post-structuralism, feminism, cultural anthropology and psychoanalysis.
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  25. John Abromeit (2011). Max Horkheimer and the Foundations of the Frankfurt School. Cambridge University Press.score: 24.0
    Machine generated contents note: Introduction; 1. Coming of age in Wilhelmine Germany; 2. Student years in Frankfurt; 3. A materialist interpretation of the history of modern philosophy; 4. The beginnings of a critical theory of contemporary society; 5. Horkheimer's integration of psychoanalysis into his theory of contemporary society; 6. Horkheimer's concept of materialism in the early 1930s; 7. The anthropology of the bourgeois epoch; 8. Reflections on dialectical logic in the mid-1930s; Excursus I. The theoretical foundations of Horkheimer's (...)
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  26. Mohammed A. Bamyeh (2007). Of Death and Dominion: The Existential Foundations of Governance. Northwestern University Press.score: 24.0
    Death is the opposite not of life, but of power. And as such, Mohammed Bamyeh argues in this original work, death has had a great and largely unexplored impact on the thinking of governance throughout history, right down to our day. In Of Death and Dominion Bamyeh pursues the idea that a deep concern with death is, in fact, the basis of the ideological foundations of all political systems. Concentrating on four types of political systems—polis, empire, theocracy, and modern mass (...)
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  27. K. Ludwig Pfeiffer (1990). Zum Systematischen Stand der Fiktionstheorie. Journal for General Philosophy of Science 21 (1):135 - 156.score: 24.0
    Reflections on the Systematic State of the Theory of Fiction. The theory of fiction is systematically located between different types of discourse, of which philosophy, literary criticism and psychology/psychoanalysis are perhaps the most important. My thesis is that empiricist, mainly British philosophical approaches provide fascinating historical models for an analysis of the situation in which we seem caught today between tendencies towards panfictionalization (since Vaihinger) and towards fairly rigid distinctions between fiction and reality. In my perspective, empiricist philosophy is (...)
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  28. Siniša Malešević & Mark Haugaard (eds.) (2007). Ernest Gellner and Contemporary Social Thought. Cambridge University Press.score: 24.0
    Ernest Gellner was a unique scholar whose work covered areas as diverse as social anthropology, analytical philosophy, the sociology of the Islamic world, nationalism, psychoanalysis, East European transformations and kinship structures. Despite this diversity, there is an exceptional degree of unity and coherence in Gellner's work with his distinctly modernist, rationalist and liberal world-view evident in everything he wrote. His central problematic remains constant: understanding how the modern world came into being and to what extent it is unique (...)
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  29. Fred Weinstein (1990). History and Theory After the Fall: An Essay on Interpretation. University of Chicago Press.score: 24.0
    In this ambitious work, Fred Weinstein confronts the obstacles that have increasingly frustrated our attempts to explain social and historical reality. Traditionally, we have relied on history and social theory to describe the ways people understand the world they live in. But the ordering explanations we have always used--derived from the classical social theories originally forged by Marx, Tocqueville, Weber, Durkheim, Freud--have collapsed. In the wake of this collapse or "fall," the rival claims of fiction, psychoanalysis, sociology, anthropology, (...)
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  30. John Abromeit (2013). Whiteness as a Form of Bourgeois Anthropology? Radical Philosophy Review 16 (1):325-343.score: 24.0
    In his pathbreaking analysis of the formation of an ideological “white” self-consciousness among American workers in the nineteenth century, David Roediger relies on a theoretical synthesis of historical materialism and psychoanalysis. This paper explores the parallels in methodology and content between Roediger’s work and the critical theory of Max Horkheimer, Erich Fromm, and Herbert Marcuse, which was also based on a synthesis of Marx and Freud. The paper seeks to place Roediger’s arguments in a broader theoretical context and to (...)
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  31. Marcel Gauchet (2002). Redefining the Unconscious. Thesis Eleven 71 (1):4-23.score: 24.0
    The notion of the unconscious is central to Freudian theory, and is at the same time dependent on a network of other concepts and assumptions. The theory as a whole is best understood as a historical anthropology, in the double sense that it reflects a historical transformation of the human condition and that its frame of reference is embedded in the cultural universe of a historical epoch. A critical reconstruction of the psychoanalytical project, now urgently needed, therefore faces a (...)
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  32. K. Ludwig Pfeiffer (1990). Zum Systematischen Stand der FiktionstheorieReflections on the Systematic State of the Theory of Fiction. Journal for General Philosophy of Science 21 (1):135-156.score: 24.0
    The theory of fiction is systematically locatedbetween different types of discourse, of which philosophy, literary criticism and psychology/psychoanalysis are perhaps the most important. Mythesis is thatempiricist, mainly British philosophical approaches provide fascinatinghistorical models for an analysis of the situation in which we seem caught today between tendencies towards panfictionalization (since Vaihinger) and towards fairly rigid distinctions between fiction and reality. In my perspective, empiricist philosophy is not so much concerned with what isgiven, but with thecontrol of distinctions between the (...)
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  33. Željko Senković (2007). Anthropological-Ethical Perspective in Freud's Psychoanalysis. Filozofska Istraživanja 27 (1):57-68.score: 24.0
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  34. Henrietta L. Moore (1992). Anthropology and Cross‐Cultural Analysis. In Elizabeth Wright (ed.), Feminism and Psychoanalysis: A Critical Dictionary. Blackwell. 3--9.score: 24.0
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  35. Phillipe van Haute (2005). Psychoanalysis and/as Philosophy? The Anthropological Significance of Pathology in Freud's Three Essays on the Theory of Sexuality and in the Psychoanalytic Tradition. Natureza Humana 7 (2):359-374.score: 24.0
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  36. Philippe Van Haute (2006). Psychoanalysis and/as Philosophy? The Anthropological Significance of Pathology in Freud's Three Essays On The Theory Of Sexualityand in the Psychoanalytic Tradition. Philosophy Today 50 (Supplement):90-97.score: 24.0
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  37. Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.) (2007). Questions of Anthropology. Berg.score: 21.0
    Anthropology today seems to shy away from the big, comparative questions that ordinary people in many societies find compelling. Questions of Anthropology brings these issues back to the centre of anthropological concerns. Individual essays explore birth, death and sexuality, puzzles about the relationship between science and religion, questions about the nature of ritual, work, political leadership and genocide, and our personal fears and desires, from the quest to control the future and to find one's "true" identity to the (...)
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  38. Immanuel Kant (2007). Anthropology From a Pragmatic Point of View (1798). In , Anthropology, History, and Education. Cambridge University Press.score: 21.0
    Anthropology from a Pragmatic Point of View essentially reflects the last lectures Kant gave for his annual course in anthropology, which he taught from 1772 until his retirement in 1796. The lectures were published in 1798, with the largest first printing of any of Kant's works. Intended for a broad audience, they reveal not only Kant's unique contribution to the newly emerging discipline of anthropology, but also his desire to offer students a practical view of the world (...)
     
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  39. Sebastian Gardner (2000). Psychoanalysis and the Personal/Sub-Personal Distinction. Philosophical Explorations 3 (1):96-119.score: 18.0
    This paper attempts in the first instance to clarify the application of the personal/sub-personal distinction to psychoanalysis and to indicate how this issue is related to that of psychoanalysis" epistemology. It is argued that psychoanalysis may be regarded either as a form of personal psychology, or as a form of jointly personal and sub-personal psychology, but not as a form of sub-personal psychology. It is further argued that psychoanalysis indicates a problem with the personal/sub-personal distinction itself (...)
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  40. Maria Kronfeldner (2009). If There is Nothing Beyond the Organic...: Heredity and Culture at the Boundaries of Anthropology in the Work of Alfred L. Kroeber. [REVIEW] NTM - Journal of the History of Science, Technology and Medicine 17 (2):107-134.score: 18.0
    Continuing Franz Boas' work to establish anthropology as an academic discipline in the US at the turn of the twentieth century, Alfred L. Kroeber re-defined culture as a phenomenon sui generis. To achieve this he asked geneticists to enter into a coalition against hereditarian thoughts prevalent at that time in the US. The goal was to create space for anthropology as a separate discipline within academia, distinct from other disciplines. To this end he crossed the boundary separating (...) from biology in order to secure the boundary. His notion of culture, closely bound to the concept of heredity, saw it as independent of biological heredity (culture as superorganic) but at the same time as a heredity of another sort. The paper intends to summarise the shifting boundaries of anthropology at the beginning of the twentieth century, and to present Kroeber?s ideas on culture, with a focus on how the changing landscape of concepts of heredity influenced his views. The historical case serves to illustrate two general conclusions: that the concept of culture played and plays different roles in explaining human existence; that genetics and the concept of Weismannian hard inheritance did not have an unambiguous unidirectional historical effect on the vogue for hereditarianism at that time; on the contrary, it helped to establish culture in Kroeber's sense, culture as independent of heredity. (shrink)
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  41. Stephen P. Turner & Mark W. Risjord (eds.) (2007). Philosophy of Anthropology and Sociology. Elsevier.score: 18.0
    This volume concerns philosophical issues that arise from the practice of anthropology and sociology. The essays cover a wide range of issues, including traditional questions in the philosophy of social science as well as those specific to these disciplines. Authors attend to the historical development of the current debates and set the stage for future work. · Comprehensive survey of philosophical issues in anthropology and sociology · Historical discussion of important debates · Applications to current research in (...) and sociology. (shrink)
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  42. Akhil Gupta & James Ferguson (eds.) (1997). Culture, Power, Place: Explorations in Critical Anthropology. Duke University Press.score: 18.0
    Finally, this volume offers a self-reflective look at the social and political location of anthropologists in relation to the questions of culture, power, and ...
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  43. Steve Pile (1996). The Body and the City: Psychoanalysis, Space, and Subjectivity. Routledge.score: 18.0
    Over the last century, psychoanalysis has transformed the ways in which we think about our relationships with others. Psychoanalytic concepts and methods, such as the unconscious and dream analysis, have greatly impacted on social, cultural and political theory. Reinterpreting the ways in which geography has explored people's mental maps and their deepest feelings about places, The Body and the City outlines a new cartography of the subject. Mapping key coordinates of meaning, identity and power across the sites of body (...)
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  44. Farhad Dalal (2002). Race, Colour and the Process of Racialization: New Perspectives From Group Analysis, Psychoanalysis, and Sociology. Brunner-Routledge.score: 18.0
    Farhad Dalal argues that people differentiate between races in order to make a distinction between the "haves" and "must-not-haves", and that this process is cognitive, emotional and political rather than biological. Examining the subject over the past thousand years, Race, Colour and the Process of Racialisation covers theories of racism and a general theory of difference based on the works of Fanon, Elias, Matte-Blanco and Foulkes, as well as application of this theory to race and racism. Farhad Dalal concludes that (...)
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  45. Jacqueline Mariña (2005). Christology and Anthropology in Friedrich Schleiermacher. In , The Cambridge Companion to Friedrich Schleiermacher.score: 18.0
    In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" (...)
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  46. Paul Muench (1993). The Analogy Between Psychoanalysis and Wittgenstein's Later Philosophical Methods. Dissertation, University of Oxfordscore: 18.0
    Wittgenstein’s analogy between psychoanalysis and his later philosophical methods is explored and developed. Historical evidence supports the claim that Wittgenstein characterized an early version of his general remarks on philosophy (§§89-133 in the Philosophical Investigations) as a sustained comparison with psychoanalysis. A non-adversarial, therapeutic interpretation is adopted towards Wittgenstein which emphasizes his focus on dissolving the metaphysical puzzlement of particular troubled individuals. A “picture” of Freudian psychoanalysis is sketched which highlights several features of Freud’s therapeutic techniques and (...)
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  47. Terence Rajivan Edward (2012). Feminist Research and Paradigm Shift in Anthropology. Meta 4 (2):343-362.score: 18.0
    In her paper ‘An Awkward Relationship: the Case of Feminism and Anthropology’, Marilyn Strathern argues that feminist research cannot produce a paradigm shift in social anthropology. I reconstruct her arguments and evaluate them, revealing that they are insufficient for ruling out this possibility.
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  48. Immanuel Kant (2006). Anthropology From a Pragmatic Point of View. Cambridge University Press.score: 18.0
    Anthropology from a Pragmatic Point of View essentially reflects the last lectures Kant gave for his annual course in anthropology, which he taught from 1772 until his retirement in 1796. The lectures were published in 1798, with the largest first printing of any of Kant's works. Intended for a broad audience, they reveal not only Kant's unique contribution to the newly emerging discipline of anthropology, but also his desire to offer students a practical view of the world (...)
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  49. Marcia Cavell (2006). Becoming a Subject: Reflections in Philosophy and Psychoanalysis. Oxford University Press.score: 18.0
    Marcia Cavell draws on philosophy, psychoanalysis, and the sciences of the mind in a fascinating and original investigation of human subjectivity. A "subject" is a creature, we may say, who recognizes herself as an "I," taking in the world from a subjective perspective; an agent, doing things for reasons, sometimes self-reflective, and able to assume responsibility for herself and some of her actions. If this is an ideal, how does a person become a subject, and what might stand in (...)
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  50. Kirsten Hastrup (1995). A Passage to Anthropology: Between Experience and Theory. Routledge.score: 18.0
    The postmodern critique of Objectivism, Realism and Essentialism has somewhat shattered the foundations of anthropology, seriously questioning the legitimacy of studying others. By confronting the critique and turning it into a vital part of the anthropological debate, A Passage To Anthropology provides a rigorous discussion of central theoretical problems in anthropology that will find a readership in the social sciences and the humanities. It makes the case for a renewed and invigorated scholarly anthropology with extensive reference (...)
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