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: 168.0
    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: 144.0
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  3. Alain Flajoliet (2010). Sartre's Phenomenological Anthropology Between Psychoanalysis and 'Daseinsanalysis'. Sartre Studies International 16 (1):40-59.score: 126.0
    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: 122.0
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  5. 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: 120.0
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  6. Robert A. Paul (1980). Symbolic Interpretation in Psychoanalysis and Anthropology. Ethos 8 (4):286-294.score: 120.0
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  7. 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: 120.0
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  8. 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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  9. Christian Lotz (2005). From Nature to Culture? Diogenes and Philosophical Anthropology. Human Studies 28 (1):41 - 56.score: 66.0
    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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  10. Peter Homans (1989). The Ability to Mourn: Disillusionment and the Social Origins of Psychoanalysis. University of Chicago Press.score: 66.0
    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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  11. 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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  12. David Roediger (2013). A Note on Psychoanalysis and the Critical Study of Whiteness. Radical Philosophy Review 16 (1):345-348.score: 54.0
    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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  13. Harvey Mullane (1965). Unconscious Emotion. Theoria 31 (3):181-190.score: 48.0
  14. Vinicio Busacchi (2008). Ricoeur Versus Freud: Due Concezioni Dell'uomo a Confronto. Rubbettino.score: 48.0
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  15. Jean-Pierre Lebrun (2010). La Condition Humaine N'est Pas Sans Conditions. Denoël.score: 48.0
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  16. Éric Smadja (2009). Le Complexe d'Œdipe, Cristallisateur du Débat Psychanalyse/Anthropologie. Presses Universitaires de France.score: 48.0
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  17. Naomi Quinn (2004). Psychodynamic Universals, Cultural Particulars in Feminist Anthropology: Rethinking Hua Gender Beliefs. Ethos 32 (4):493-513.score: 42.0
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  18. Željko Senković (2007). Anthropological-Ethical Perspective in Freud's Psychoanalysis. Filozofska Istraživanja 27 (1):57-68.score: 40.0
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  19. 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: 40.0
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  20. 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: 40.0
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  21. 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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  22. John Abromeit (2013). Whiteness as a Form of Bourgeois Anthropology? Radical Philosophy Review 16 (1):325-343.score: 36.0
    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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  23. 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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  24. Henrietta L. Moore (1992). Anthropology and Cross‐Cultural Analysis. In Elizabeth Wright (ed.), Feminism and Psychoanalysis: A Critical Dictionary. Blackwell. 3--9.score: 36.0
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  25. 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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  26. Rita Astuti, Jonathan P. Parry & Charles Stafford (eds.) (2007). Questions of Anthropology. Berg.score: 27.0
    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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  27. Jim Hopkins (forthcoming). The Significance of Consilience: Psychoanalysis, Attachment, Neuroscience, and Evolution. In L. Brakel & V. Talvete (eds.), Psychoanalysis and Philosophy of Mind: Unconscious mentality in the 21st century. Karnac.score: 27.0
    This paper considers clinical psychoanalysis together with developmental psychology (particularly attachment theory), evolution, and neuroscience in the context a Bayesian account of confirmation and disconfrimation. -/- In it I argue that these converging sources of support indicate that the combination of relatively low predictive power and broad explanatory scope that characterise the theories of both Freud and Darwin suggest that Freud's theory, like Darwin's, may strike deeply into natural phenomena. -/- The same argument, however, suggests that conclusive confirmation for (...)
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  28. Immanuel Kant (2007). Anthropology From a Pragmatic Point of View (1798). In , Anthropology, History, and Education. Cambridge University Press.score: 27.0
    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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  29. 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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  30. Sebastian Gardner (2000). Psychoanalysis and the Personal/Sub-Personal Distinction. Philosophical Explorations 3 (1):96-119.score: 24.0
    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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  31. 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: 24.0
    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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  32. Stephen P. Turner & Mark W. Risjord (eds.) (2007). Philosophy of Anthropology and Sociology. Elsevier.score: 24.0
    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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  33. Akhil Gupta & James Ferguson (eds.) (1997). Culture, Power, Place: Explorations in Critical Anthropology. Duke University Press.score: 24.0
    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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  34. Steve Pile (1996). The Body and the City: Psychoanalysis, Space, and Subjectivity. Routledge.score: 24.0
    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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  35. Jacqueline Mariña (2005). Christology and Anthropology in Friedrich Schleiermacher. In , The Cambridge Companion to Friedrich Schleiermacher.score: 24.0
    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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  36. Farhad Dalal (2002). Race, Colour and the Process of Racialization: New Perspectives From Group Analysis, Psychoanalysis, and Sociology. Brunner-Routledge.score: 24.0
    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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  37. Paul Muench (1993). The Analogy Between Psychoanalysis and Wittgenstein's Later Philosophical Methods. Dissertation, University of Oxfordscore: 24.0
    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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  38. Terence Rajivan Edward (2012). Feminist Research and Paradigm Shift in Anthropology. Meta 4 (2):343-362.score: 24.0
    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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  39. Jim Hopkins (2013). Understanding and Healing: Psychiatry and Psychoanalysis in the Era of Neuroscience. In FulfordW (ed.), Oxford Handbook of the Philosophy of Psychiatry.score: 24.0
    This paper argues that psychoanalysis enables us to see mental disorder as rooted in emotional conflicts, particularly concerning aggression, to which our species has a natural liability. These can be traced in development, and seem rooted in both parent-offspring conflict and in-group cooperation for out-group conflict. In light of this we may hope that work in psychoanalysis and neuroscience will converge in indicating the most likely paths to a better neurobiological understanding of mental disorder.
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  40. Immanuel Kant (2006). Anthropology From a Pragmatic Point of View. Cambridge University Press.score: 24.0
    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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  41. 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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  42. Marcia Cavell (2006). Becoming a Subject: Reflections in Philosophy and Psychoanalysis. Oxford University Press.score: 24.0
    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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  43. Kirsten Hastrup (1995). A Passage to Anthropology: Between Experience and Theory. Routledge.score: 24.0
    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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  44. Marc Augé (1998). A Sense for the Other: The Timeliness and Relevance of Anthropology. Stanford University Press.score: 24.0
    If the end of exoticism is one of the characteristics of our time, and if classical anthropology based its study of alterity on this exotic distance from the other, is anthropology still possible, and if so, to what end? The author uses these questions as a point of departure for a probing interrogation of ethnological practice, starting with Le;vi-Strauss. The author advocates an anthropology of 'proximity' in place of the usual anthropology of distance. He has studied (...)
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  45. Rosalind Minsky (1996). Psychoanalysis and Gender: An Introductory Reader. Routledge.score: 24.0
    What is object-relations theory and what does it have to do with literary studies? How can Freud's phallocentric theories be applied by feminist critics? In Psychoanalysis and Gender: An Introductory Reader Rosalind Minsky answers these questions and more, offering students a clear, straightforward overview without ever losing them in jargon. In the first section Minsky outlines the fundamentals of the theory, introducing the key thinkers and providing clear commentary. In the second section, the theory is demonstratedn by an anthology (...)
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  46. Thomas Sturm (2011). Freedom and the Human Sciences: Hume’s Science of Man Versus Kant’s Pragmatic Anthropology. Kant Yearbook 3 (1):23-42.score: 24.0
    In his Anthropology from a Pragmatic Point of View, Kant formulates the idea of the empirical investigation of the human being as a free agent. The notion is puzzling: Does Kant not often claim that, from an empirical point of view, human beings cannot be considered as free? What sense would it make anyway to include the notion of freedom in science? The answer to these questions lies in Kant’s notion of character. While probably all concepts of character are (...)
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  47. May M. Edel (1968/2000). Anthropology & Ethics: The Quest for Moral Understanding. Transaction Publishers.score: 24.0
    This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how ...
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  48. Maarten Boudry & Filip Buekens (2011). The Epistemic Predicament of a Pseudoscience: Social Constructivism Confronts Freudian Psychoanalysis. Theoria 77 (2):159-179.score: 24.0
    Social constructivist approaches to science have often been dismissed as inaccurate accounts of scientific knowledge. In this article, we take the claims of robust social constructivism (SC) seriously and attempt to find a theory which does instantiate the epistemic predicament as described by SC. We argue that Freudian psychoanalysis, in virtue of some of its well-known epistemic complications and conceptual confusions, provides a perfect illustration of what SC claims is actually going on in science. In other words, the features (...)
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  49. Michel-Rolph Trouillot (2003). Global Transformations: Anthropology and the Modern World. Palgrave Macmillan.score: 24.0
    Through an examination of such disciplinary keywords, and their silences, as the West, modernity, globalization, the state, culture, and the field, this book aims to explore the future of anthropology in the 21st century, by examining its past, its origins, and its conditions of possibility alongside the history of the North Atlantic world and the production of the West. In this significant book, Michel-Rolph Trouillot challenges contemporary anthropologists to question dominant narratives of globalization and to radically rethink the utility (...)
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  50. Cornelius Castoriadis (1997). World in Fragments: Writings on Politics, Society, Psychoanalysis, and the Imagination. Stanford University Press.score: 24.0
    This collection presents a broad and compelling overview of the most recent work by a world-renowned figure in contemporary thought. The book is in four parts: Koinonia, Polis, Psyche, Logos. The opening section begins with a general introduction to the author's views on being, time, creation, and the imaginary institution of society and continues with reflections on the role of the individual psyche in racist thinking and acting. The second part is a critique of those who now belittle and distort (...)
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