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Science of people and anthropology of man  [PDF]
Kova?evi? Ivan
Glasnik Etnografskog Instituta SANU , 2008, DOI: 10.2298/gei0801245k
Abstract: A determination of a relationship between ethnology and anthropology with etymology as a starting point, loses a developmental dimension. Besides, a reduction in anthropology to the question:' What is a man' and discussion of 'general characteristics of human existence' represents reduction of anthropology to only one subject, which is the cause of the anthropology's marginalized position. On the other hand, a notion of ethnology is being discharged from the content by a break-up with a metaphysically constructed conception of 'folk spirit' and all the rest 'ethno' dispositions. Hence there is no point in discussing the relationship of a totally reduced anthropology and de-constructed ethnology. Current state of affairs within academically constituted disciplines in Serbia has shown that the vacancy originated by an ethnology de-construction was not filled in by anthropology, reduced to 'anthropology of Man' but a considerable 'anthropologization' of ethnological institutional frame.
Anthropology as a Natural Science Clifford Geertz’s Extrinsic Theory of the Mind  [PDF]
Alphonso Lingis
Open Journal of Philosophy (OJPP) , 2014, DOI: 10.4236/ojpp.2014.42014

Clifford Geertz set forth interpretative anthropology as a natural science, based on “the extrinsic theory of the mind”. Observation of the use of words and cultural symbols will determine theory meaning. Symbols are models or templates, and enter into the constitution of every perceived object or event we recognize or identify. We do not perceive what others perceive, but what they perceive “with”, “by means of”, or “through”. But the objects and events we or others perceive are already and from the first symbolic. Thoughts and emotions are articulated, generated and regenerated by words and other symbolic objects. Without, or before, words and symbols, there is only general, diffuse, ongoing flow of bodily sensation. This essay criticizes these theses in the light of the philosophy of mind and the phenomenology of perception.

V.F. Kudryavtsev – Associate Member of Ethnographic Department of the Society of Devotees of Natural Science, Anthropology and Ethnography, Affiliated with the Moscow University
Irina V. Kornilova
Bylye Gody , 2013,
Abstract: . The leading role in historical thought foundation and development in the Russian province belongs to metropolitan scientific societies and regional scientific establishments. The work by F.V. Kudryavtsev (1843–1910), researcher of the Russian province history, Associate Member of Ethnographic Department of the Society of Devotees of Natural Science, Anthropology and Ethnography, affiliated with the Moscow University enables to plunge into scientific environment, go into rather research, that collecting activity, aimed at the preservation of historical memory and become pioneer of Russian Ethnographical School establishment in the XIX century
Engaging the World of the Supernatural: Anthropology, Phenomenology and the Limitations of Scientific Rationalism in the Study of the Supernatural
Theodore S Petrus
Indo-Pacific Journal of Phenomenology , 2006,
Abstract: Scientific rationalism has long been considered one of the pillars of true science. It has been one of the criteria academics have used in their efforts to categorise disciplines as scientific. Perhaps scientific rationalism acquired this privileged status because it worked relatively well within the context of the natural sciences, where it seemed to be easy to apply this kind of rationalism to the solution of natural scientific problems. However, with the split in the scientific world between the natural sciences and the social sciences, the role of scientific rationalism, especially in the social sciences, becomes less clear-cut, with the ambiguous status of positivism in the social sciences making scientific rationalism more of a shaky foundation than a pillar of social science. The weaknesses inherent in scientific rationalism are most exposed within the context of anthropology, and particularly in the anthropological study of the supernatural, or supernatural beliefs. This paper will attempt to point out some of the weaknesses of scientific rationalism specifically within the context of the anthropology of the supernatural and religion. By doing so, it is hoped to show, with reference to some phenomenological ideas, that, while scientific rationalism does have its merits within anthropology, a rigid application of rationalism could become a limitation for anthropological studies of those aspects of human life that challenge Western scientific rationalism. The debate around the position of anthropology as a science or non-science is related to the issue of the role of scientific rationalism. This debate is indeed part of the history of anthropology and is as yet unresolved As such, the ideas of several earlier scholars will be referred to in an attempt to contextualise the arguments presented in this paper. Indo-Pacific Journal of Phenomenology, Volume 6, Edition 1 May 2006
Relativism and anthropology
Radovi? Sr?an
Glasnik Etnografskog Instituta SANU , 2006, DOI: 10.2298/gei0654389r
Abstract: This paper focuses on the impact of relativism within anthropology as a discipline. Relativistic conceptions, account for in this analysis, emerged both from philosophy (philosophy of science in particular) and anthropology. These conceptions have influenced the discipline directly, through development of the concept of cultural relativism, and indirectly, through the relativists' approach to the concept of scientific research. The different sources of relativism have shaped several paradigms of culture research, most notably those which accept epistemological cultural relativism. However, normative relativism influenced the discipline more profoundly, and has been present in two separate forms: the first, being more or less consistent with the basic philosophical and anthropological relativistic theses, and the other, basically born out of the general relativistic scheme, implying and in some cases trying to conceptualize the existence of global cultural invariants or cultural universals.
Flow and non-flow event anisotropies at the SPS  [PDF]
J. Slivova,for the CERES/NA45 Collaboration
Physics , 2002, DOI: 10.1016/S0375-9474(02)01545-2
Abstract: A study of differential elliptic event anisotropies (v_2) of charged particles and high-pt pions in 158 AGeV/c Pb+Au collisions is presented. Results from correlations with respect to the event plane and from two-particle azimuthal correlations are compared. The latter give systematically higher v_2 values at pt>1.2GeV/c providing possibly an evidence of a non-flow semihard component.
Eventful Non-Events: Distinguishing an Event from a Non-Event in Event Studies  [PDF]
Vivek Kumar, Arpita Srivastava
Theoretical Economics Letters (TEL) , 2017, DOI: 10.4236/tel.2017.75072
Abstract: Not all interesting events can be subjected to event studies. In this note, we take the example of event studies related corporate political activity to point out some events which though interesting cannot be used for event studies. Event studies in corporate political activity literature study stock market reaction to events such as election results, political parties suddenly coming into power, and ex-employees of a firm getting political positions. I assert that inference drawn in such studies is tautological. I point out an implicit assumption of event studies being violated in these studies. Event studies in this area not suffering from this problem are also pointed out.
Poetics and anthropology  [PDF]
Sekuli? Nada
Filozofija i Dru?tvo , 2004, DOI: 10.2298/fid0424095s
Abstract: The entering of poetics into the field of anthropology, intimated by Nietzsche (through his critique of anthropocentrism), introduced by Bachelard and Bataille and continued in the framework of poststructuralism has influenced the scope and the models of knowledge traditionally related to anthropology, by reexamining and changing them. This influence is researched through the analysis of several authors, discussing the political aspects of their writings at the same time. Their notions of polarity, discontinuity, suspension, transgression and dissemination make visible possible directions of transformation of anthropology.
A Laboratory for Anthropology: Science and Romanticism in the American Southwest, 1846-1930, by Don D. Fowler. University of New Mexico Press, Albuquerque, 200.0
Andrew L. Christenson
Bulletin of the History of Archaeology , 2002, DOI: 10.5334/bha.12103
Abstract: The southwestern United States became central to American anthropology early in the development of the discipline. Beginning with the Stevensons and Coshing at Zuni in ethnology and Cushing in the Salt River Valley in archaeology just about everybody who was anybody came to work and learn in the Southwest. For this reason, it is difficult to see the whole field in context and to discern how these scholars fit into the larger picture of American anthropology. Until now no one has put it all together. Broken into 30 chapters, each of which has topical sub-sections, this book works best when taken small chunks to ponder and digest slowly. When read cover to cover as I did, it needs a timeline to keep track of who was doing what and when. The book provokes thoughts about patterns of people and events. a couple of which I will mention here.
Remaking Marxist Anthropology  [cached]
Gerald M Sider
New Proposals : Journal of Marxism and Interdisciplinary Inquiry , 2007,
Abstract: This comment is a call for a renewed marxist anthropology.
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