Search results for 'Theological anthropology History of doctrines' (try it on Scholar)

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  1.  9
    Jan W. Wojcik (1997). Robert Boyle and the Limits of Reason. Cambridge University Press.
    In this study of Robert Boyle's epistemology, Jan W. Wojcik reveals the theological context within which Boyle developed his views on reason's limits. After arguing that a correct interpretation of his views on 'things above reason' depends upon reading his works in the context of theological controversies in seventeenth-century England, Professor Wojcik details exactly how Boyle's three specific categories of things which transcend reason - the incomprehensible, the inexplicable, and the unsociable - affected his conception of what a (...)
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  2. Louis P. Pojman (2005). Who Are We?: Theories of Human Nature. Oxford University Press.
    What is our nature? What is this enigma that we call human? Who are we? Since the dawn of human history, people have exhibited wildly contradictory qualities: good and evil, love and hate, strength and weakness, kindness and cruelty, aggressiveness and pacifism, generosity and greed, courage and cowardice. Experiencing a sense of eternity in our hearts--but at the same time confined to temporal and spatial constraints--we seek to understand ourselves, both individually and as a species. (...)
     
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  3.  30
    Peter Langford (1986). Modern Philosophies of Human Nature: Their Emergence From Christian Thought. Distributors for the U.S. And Canada, Kluwer Academic.
    Chapter 1 : Introduction General Argument My aim is to survey some of the most influential philosophical writers on human nature from the time that ...
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  4.  18
    Charles Edward Trinkaus, John W. O'Malley, Thomas M. Izbicki & Gerald Christianson (eds.) (1993). Humanity and Divinity in Renaissance and Reformation: Essays in Honor of Charles Trinkaus. E.J. Brill.
    The volume contains studies by eleven distinguished scholars, concerning changes in ethical and religious consciousness during this important era of Western ...
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  5. Walter Leibrecht (1966). God and Man in the Thought of Hamann. Philadelphia, Fortress Press.
     
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  6. Claude Tresmontant (1963). The Origins of Christian Philosophy. New York, Hawthorn Books.
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  7.  4
    Magdy Elleisy (2013). Die Seele Im Islam: Zwischen Theologie Und Philosophie. Disserta.
    Abdallah Ibn Mas?ud, ein Gef„hrte des Propheten Mu?ammad (s.a.s.), berichtete: W„hrend ich mit dem Propheten in einem Palmenhain war, und er sich auf einen blattlosen Palmenzweig st_tzte, kamen einige Juden vorbei.
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  8.  39
    Ron Amundson (1998). Typology Reconsidered: Two Doctrines on the History of Evolutionary Biology. [REVIEW] Biology and Philosophy 13 (2):153-177.
    Recent historiography of 19th century biology supports the revision of two traditional doctrines about the history of biology. First, the most important and widespread biological debate around the time of Darwin was not evolution versus creation, but biological functionalism versus structuralism. Second, the idealist and typological structuralist theories of the time were not particularly anti-evolutionary. Typological theories provided argumentation and evidence that was crucial to the refutation of Natural Theological creationism. The contrast between functionalist and structuralist approaches (...)
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  9.  1
    Riccardo Martinelli (2010). Nature or History? Philosophical Anthropology in the History of Concepts. Etica E Politica 12 (2):12-26.
    In a renowned essay, Odo Marquard’s set a cornerstone in defining anthropology from a history of concepts point of view. In the light of more recent researches, some of his conclusions are here reconsidered and criticised. The concept of anthropology, as developed by Herder, Kant, Wilhelm von Humboldt, romantic philosophers and physicians, and finally by Hegel and some of his followers, offers no evidence for Marquard’s alleged opposition between anthropology and philosophy of history. On the (...)
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  10.  9
    David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.
    The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's (...)
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  11. Jan-Olav Henriksen (2011). Finitude and Theological Anthropology: An Interdisciplinary Exploration Into Theological Dimensions of Finitude. Peeters.
    The finite body -- Experiencing finitude n the body and its world -- Finitude, language, and the alterity of the world -- The appearance of the other : and the disruption of finitude by infinity -- Transcending and affirming finitude in desire -- Finitude and authenticity : a discussion of some elements in Heidegger -- Finitude and concrete experience -- Hans Jonas : a limited life is a better life than one that goes on forever -- Coming to terms with (...)
     
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  12.  12
    Brian Keith Axel (2009). Forests of Citation: Concluding Unauthorized Postscript to Figured Fragments of Bernard S. Cohn's `History and Anthropology: The State of Play'. History of the Human Sciences 22 (3):1-27.
    This text represents an exploration of the possible significance of Bernard S. Cohn's 1980 essay, `History and Anthropology: The State of Play', for understanding the present of historical anthropology and its futures. My discussion has two aims: (1) to reflect on both Bernard S. Cohn's pedagogy and mode of inquiry; and (2) to explore the complexity and nuance of citationality as a generative principle within the constitution of historical anthropology's subject. Toward this, I examine (...)
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  13.  21
    Paul Richard Blum (2010). Michael Polanyi: The Anthropology of Intellectual History. Studies in East European Thought 62 (2):197 - 216.
    Scientific and political developments of the early twentieth century led Michael Polanyi to study the role of the scientist in research and the interaction between the individual scholar and the surrounding conditions in community and society. In his concept of “personal knowledge” he gave the theory and history of science an anthropological turn. In many instances of the history of sciences, research is driven by a commitment to beliefs and values. Society plays the role of authority and communicative (...)
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  14.  9
    A. Zimmerman (2001). Looking Beyond History: The Optics of German Anthropology and the Critique of Humanism. Studies in History and Philosophy of Science Part C 32 (3):385-411.
    Late nineteenth-century German anthropology had to compete for intellectual legitimacy with the established academic humanities (Geisteswissenschaften), above all history. Whereas humanists interpreted literary documents to create narratives about great civilizations, anthropologists represented and viewed objects, such as skulls or artifacts, to create what they regarded as natural scientific knowledge about so-called 'natural peoples'-colonized societies of Africa, the Pacific, and the Americas. Anthropologists thus invoked a venerable tradition that presented looking at objects as a more certain source of knowledge (...)
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  15.  17
    Léon Turner (2013). Individuality in Theological Anthropology and Theories of Embodied Cognition. Zygon 48 (3):808-831.
    Contemporary theological anthropology is now almost united in its opposition toward concepts of the abstract individual. Instead there is a strong preference for concrete concepts, which locate individual human being in historically and socioculturally contingent contexts. In this paper I identify, and discuss in detail, three key themes that structure recent theological opposition to abstract concepts of the individual: (1) the idea that individual human beings are constituted in part by their relations with their environments, with other (...)
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  16.  11
    Eugene Mccarraher (2005). The Enchantments of Mammon: Notes Toward a Theological History of Capitalism. Modern Theology 21 (3):429-461.
    Tales of “disenchantment” dominate modern intellectual life, and especially accounts of the cultural history of capitalism. Yet Weberian sociology, and especially Marxist notions of “commodity fetishism”, point to the persistence of “enchantment” in the capitalist imagination. If we reformulate these notions of “enchantment” and “disenchantment” in theological terms of sacrament, then we can write new histories of capitalism, as well as articulate new forms of political and cultural criticism. Borrowing from “radical orthodoxy”, the author takes a Cook's Tour (...)
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  17.  1
    David F. Ford (2011). The What, How and Who of Humanity Before God: Theological Anthropology and the Bible in the Twenty‐First Century. Modern Theology 27 (1):41-54.
    David Kelsey's Eccentric Existence. A Theological Anthropology is read in the context of the traditions of Christian theology, especially in Europe and North America, and of Kelsey's Yale colleagues. Its theocentric, scriptural and thoughtfully experimental contribution to theological anthropology from the perspectives of creation, consummation and reconciliation is analysed, appreciated and assessed. Implications of Kelsey's identification of three distinct plotlines in the Bible are explored. Questions are raised about the range of his Christian conversations, the limitations (...)
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  18. Glynn Custred (2016). A History of Anthropology as a Holistic Science. Lexington Books.
    A History of Anthropology as a Holistic Science discusses the four fields of anthropology as a holistic science and the feasibility of such an approach through an examination of its history and its philosophical foundation. It elucidates the 1960s movement that threatens to discredit the discipline as an effective way of understanding humankind.
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  19.  14
    Joseph Xavier (2010). Theological Anthropology of Gaudium Et Spes and Fundamental Theology. Gregorianum 91 (1):124-136.
    The Pastoral Constitution, Gaudium et Spes, is a key document for fundamental theology. In it, for the first time, the Church openly discusses the anthropological question as a specific theme. It explains what Christian anthropology is and in what way the mystery of Christ sheds light on the mystery of man. From the point of view of fundamental theology, the document shows how theological reason is closely related to anthropological meaning. It takes note of the potential mediatory role (...)
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  20.  3
    Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.
    Akhbārī Shi'ism was "scripturalist" in that Akhbārīs believed that all questions of theology and law could be found in the texts of revelation. There was no need, they believed, to turn to alternative sources . This book offers the first detailed study of the School's doctrines and history.
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  21.  37
    Michael Carrithers, Steven Collins & Steven Lukes (eds.) (1985). The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press.
    The concept that peope have of themselves as a 'person' is one of the most intimate notions that they hold. Yet the way in which the category of the person is conceived varies over time and space. In this volume, anthropologists, philosophers, and historians examine the notion of the person in different cultures, past and present. Taking as their starting point a lecture on the person as a category of the human mind, given by Marcel Mauss in 1938, the contributors (...)
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  22. I. C. Jarvie (1984). Rationality and Relativism: In Search of a Philosophy and History of Anthropology. Routledge & K. Paul.
  23.  35
    Albert Doja (2005). The Advent of Heroic Anthropology in the History of Ideas. Journal of the History of Ideas 66 (4):633-650.
    In this article the advent of Lévi-Strauss's structural anthropology is described as a reaction against the predominantly phenomenological bias of French philosophy in the post-war years as well as against the old humanism of existentialism which seemed parochial both in its confinement to a specific tradition of western philosophy and in its lack of interest in scientific approach. Nevertheless, the paradigm of structural anthropology cannot be equated with the field of structuralism, which became a very contestable form of (...)
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  24.  6
    Stanley Hauerwas (1985). Time and History in Theological Ethics: The Work of James Gustafson. Journal of Religious Ethics 13 (1):3 - 21.
    This essay traces Gustafson's understanding of the methodological significance of history and time for theological ethics. I argue that Gustafson qualifies his original thoroughgoing historicist perspective in the interest of developing a natural theology and ethics. His continuing emphasis on a historical perspective, I suggest, is best understood by attending to his recommendation that the theologian's task is best captured by the image of the "participant.".
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  25.  4
    George Kubler (1975). History: Or Anthropology: Of Art? Critical Inquiry 1 (4):757-767.
    In anthropology, works of art are used as sources of information rather than as expressive realities in their own right. In anthropology the work of art is treated more as a window than as a symbol; it is treated as a transparency rather than as a membrane having its own properties and qualities. For instance, it is usually in social science that art "reflects" life with more or less distortion. Yet no art can record anything it is not (...)
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  26.  16
    Vida Pavesich (2011). The Anthropology of Hope and the Philosophy of History: Rethinking Kant's Third and Fourth Questions with Blumenberg and McCarthy. Thesis Eleven 104 (1):20-39.
    In order to address the question of hope in the present, it behooves us to revisit Kant’s third and fourth questions: ‘What may we hope?’ and ‘What is the human being?’ I reexamine these questions through an analysis of Thomas McCarthy’s recent book Race, Empire, and the Idea of Human Development and several works by Hans Blumenberg. I agree with McCarthy that Kant’s anthropology is incomplete and that the postmodern rejection of macronarratives was premature, but I claim that he (...)
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  27.  29
    Lauge Olaf Nielsen (1981/1982). Theology and Philosophy in the Twelfth Century: A Study of Gilbert Porreta's Thinking and the Theological Expositions of the Doctrine of the Incarnation During the Period 1130-1180. Brill.
    Introduction The task of perusing the writings of Gilbert Porreta, and of endeavouring to comprehend the ideas expressed in them, is one whose difficulty ...
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  28.  11
    Marianne Sommer (2008). History in the Gene: Negotiations Between Molecular and Organismal Anthropology. [REVIEW] Journal of the History of Biology 41 (3):473 - 528.
    In the advertising discourse of human genetic database projects, of genetic ancestry tracing companies, and in popular books on anthropological genetics, what I refer to as the anthropological gene and genome appear as documents of human history, by far surpassing the written record and oral history in scope and accuracy as archives of our past. How did macromolecules become "documents of human evolutionary history"? Historically, molecular anthropology, a term introduced by Emile Zuckerkandl in 1962 to characterize (...)
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  29.  1
    Dmitri Levitin (2012). The Experimentalist as Humanist: Robert Boyle on the History of Philosophy. Annals of Science (2):1-34.
    Summary Historians of science have neglected early modern natural philosophers' varied attitudes to the history of philosophy, often preferring to use loose labels such as ?Epicureanism? to describe the survival of ancient doctrines. This is methodologically inappropriate: reifying such philosophical movements tells us little about the complex ways in which early modern natural philosophers approached the history of their own discipline. As this article shows, a central figure of early modern natural philosophy, Robert Boyle, invested great intellectual (...)
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  30. Robert Wokler (1993). From l'Homme Physique to l'Homme Moral and Back: Towards a History of Enlightenment Anthropology. History of the Human Sciences 6 (1):121-138.
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  31.  2
    Helmut Müller-Sievers (2012). Kyklophorology: Hans Blumenberg and the Intellectual History of Technics. Telos: Critical Theory of the Contemporary 2012 (158):155-170.
    ExcerptHans Blumenberg's sprawling and seemingly esoteric work is driven by factors that are buried deep in the moonscape of postwar (West) German intellectual history. Philosophical anthropology, Husserl's phenomenology (in contrast to Heidegger's history of being), the re-introduction of French thought and literature (especially the writings of Paul Valéry), the activation of theological and scholastic thought, the debate with political theologians and their concept of secularization: these are just a few of the motivations that shaped the philosopher's (...)
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  32. Alan Barnard (1992). Through Radcliffe-Brown's Spectacles: Reflections on the History of Anthropology. History of the Human Sciences 5 (4):1-20.
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  33.  6
    Nico Vorster (2010). Christian Theology and Racist Ideology: A Case Study of Nazi Theology and Apartheid Theology. Journal for the Study of Religions and Ideologies 7 (19):144-161.
    This article focuses on the role that distorted Christian theology played in the construction of the racial ideologies of Nazism and Apartheid. The central theoretical argument is that these theologies were instrumental in sacralising the history of a specific group by creating origin myths, by idolising the ingroup, defining the outgroup, by providing racist ideologies with rituals and symbols and by creating final utopian solutions. The theological doctrines that were used are characterised by certain common features, such (...)
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  34.  51
    Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of Christian thinking (...)
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  35. James M. Byrne (ed.) (1993). The Christian Understanding of God Today: Theological Colloquium on the Occasion of the 400th Anniversary of the Foundation of Trinity College, Dublin. Columba Press.
     
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  36. Dale M. Coulter (2006). Per Visibilia Ad Invisibilia: Theological Method in Richard of St. Victor (D.1173). Brepols.
  37.  16
    Ovey N. Mohammed (1984). Averroesʼ Doctrine of Immortality: A Matter of Controversy. Published for the Canadian Corporation for Studies in Religion/Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press.
    INTRODUCTION The Background Mid-way through the twelfth century, as the Latin West was introduced to a wealth of previously unknown scientific and ...
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  38. Eliyahu White (1999). Talk About God, and Others: (Approaches to Likeness in Certain Western Theological and Philosophical Systems): A Process Metaphysics of Analogy Introduced Historically: (By Way of Regard Especially to Attempted Syntheses of Bible and Hellenism). S.N..
    English text -- Endnotes. Bibliography. Hebrew abstract.
     
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  39.  6
    Karl Lowith (1957). Meaning in History: The Theological Implications of the Philosophy of History. University of Chicago Press.
    To develop this theory, Karl Löwith—beginning with the more accessible philosophies of history in the nineteenth and eighteenth centuries and working back to the Bible—analyzes the writings of outstanding historians both in antiquity ...
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  40.  39
    Claude Blanckaert (1993). Buffon and the Natural History of Man: Writing History and the 'Foundational Myth' of Anthropology. History of the Human Sciences 6 (1):13-50.
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  41.  52
    Nigel Rapport (1998). Review Articles : The Romantic Sensibility in Anthropological Science and the Individual Voice in History G. Stocking (Ed.) Romantic Motives: Essays on Anthropological Sensitivity. History of Anthropology, Vol. 6. Madison: University of Wisconsin Press, 1989. 286 Pp. ISBN 0-299-12364-2. [REVIEW] History of the Human Sciences 11 (1):139-145.
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  42.  8
    David Lummus (2012). Boccaccio's Poetic Anthropology: Allegories of History in the Genealogie Deorum Gentilium Libri. Speculum 87 (3):724-765.
    When Giovanni Boccaccio undertook to compile the myths of Greco-Roman antiquity in the mid-fourteenth century, he was working within a long tradition of medieval commentaries on Ovid's mythological works and mythographical compendia, such as Alberic of London's De deis gentium. His Genealogie deorum gentilium libri, on which he worked until the final years of his life, also falls within the traditions of biblical exegesis and of philosophical commentary on texts, such as Boethius's De consolatione philosophiae and Virgil's Aeneid. The complex (...)
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  43. Michael Adas (1993). The Savage Within: The Social History of British Anthropology, 1885-1945 by Henrika Kuklick. [REVIEW] Isis: A Journal of the History of Science 84:812-813.
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  44. Peter Bowler (1993). The Social History of British Anthropology, 1885–1945. [REVIEW] British Journal for the History of Science 26 (1):100-101.
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  45. Bernard Goldstein (1982). The History of Science: A Collection of Manuscripts From the Library of the Jewish Theological Seminary. [REVIEW] Isis: A Journal of the History of Science 73:439-440.
     
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  46.  1
    P. Steven Sandgren (2004). Psychoanalysis and Its Resistances in Michel Foucault's The History of Sexuality: Lessons for Anthropology. Ethos: Journal of the Society for Psychological Anthropology 32 (1):110-122.
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  47.  6
    Mark A. Schroll & Stephan A. Schwartz (2005). Whither Psi and Anthropology? An Incomplete History of SAC's Origins, Its Relationship with Transpersonal Psychology and the Untold Stories of Castaneda's Controversy. Anthropology of Consciousness 16 (1):6-24.
  48.  7
    Peter Crafts Hodgson (2012). Shapes of Freedom: Hegel's Philosophy of World History in Theological Perspective. Oxford University Press.
    Machine generated contents note: -- Preface -- Citations -- 1. Hegel's Philosophy of World History -- 2. History and the Progress of the Consciousness of Freedom -- 3. The State and the Actualization of Freedom -- 4. The Course of World History: Shapes of Freedom -- 5. God in History: The Kingdom of Freedom -- Bibliography.
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  49. David Mills (2003). A Political History of Anthropology's Research Ethics. In Patricia Caplan (ed.), The Ethics of Anthropology: Debates and Dilemmas. Routledge 37.
     
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  50. Whither Psi (2005). Anthropology? An Incomplete History of SAC's Origins, Its Relationship with Transpersonal Psychology and the Untold Stories of Castaneda's Controversy. Anthropology of Consciousness 16 (1).
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