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Is there a basic difference in thinking between Western and non-Western societies? This long-debated yet highly topical problem forms the central question to which distinguished contributors in the fields of psychology, linguistics, history, and sociology and, more particularly, of social anthropology and philosophy, address themselves in this interdisciplinary collec­tion. They are: Barry Barnes, Benjamin N. Colby and Michael Cole, Ruth Finnegan, Ernest Gellner, Robin Horton, J. M. Ita, Hilary Jenkins, Steven Lukes, Nobuhiro Nagashima, S. J. Tambiah, W. H. Whiteley, and Sybil Wolfram. The central ideas of this classic work are reformulated and refined in the various contributions with different possible dichotomies discussed such as: 'traditional/modern', 'industrial/non­ industrial', or 'scientific/non-scientific', and 'thinking,' analyzed in terms of its thought processes, content, logic or social background. The material in the book, which is dedicated to Sir Edward Evans-Pritchard, falls within the general area of the comparative sociology of knowledge, and will thus particularly interest philosophers, social anthropologists, and sociologists. The volume is however conceived in an interdisciplinary spirit and will be of interest to anyone seriously concerned to examine the nature of thinking in our own and other societies.
An exploration of the cultural contexts of law-breaking and criminal prosecution in England, 1550-1750.
A book about the role of books in shaping the ancient religious landscape This collection of essays by leading scholars from a variety of academic disciplines explores the ongoing relevance of Harry Gamble’s Books and Readers in the Early Church (1995) for the study of premodern book cultures. Contributors expand the conversation of book culture to examine the role the Hebrew Bible, the New Testament, and the Qur’an played in shaping the Jewish, Christian, and Muslim religions in the ancient and medieval world. By considering books as material objects rather than as repositories for stories and texts, the essays examine how new technologies, new materials, and new cultural encounters contributed to these holy books spreading throughout territories, becoming authoritative, and profoundly shaping three global religions. Features: Comparative analysis of book culture in Roman, Jewish, Christian, and Islamic contexts Art-historical, papyrological, philological, and historical modes of analysis Essays that demonstrate the vibrant, ongoing legacy of Gamble’s seminal work
The development of theorems in logic is generally thought to be a solitary and purely cerebral activity, and therefore unobservable by sociologists. In Weaving Self-Evidence, French sociologist Claude Rosental challenges this notion by tracing the history of one well-known recent example in the field of artificial intelligence--a theorem on the foundations of fuzzy logic. Rosental's analyses disclose the inherently social nature of the process by which propositions in logic are produced, disseminated, and established as truths. Rosental describes the different phases of the emergence of the theorem on fuzzy logic, from its earliest drafts through its publication and diffusion, discussion and reformulation, and eventual acceptance by the scientific community. Through observations made at major universities and scholarly conferences, and in electronic forums, he looks at the ways students are trained in symbolic manipulations and formal languages and examines how researchers work, interact, and debate emerging new ideas. By carefully analyzing the concrete mechanisms that lead to the collective development and corroboration of proofs, Rosental shows how a logical discovery and its recognition within the scholarly community are by no means the product of any one individual working in isolation, but rather a social process that can be observed and studied. Weaving Self-Evidence will interest students and researchers in sociology and the history and philosophy of science and technology, and anyone curious about how scientists work.
In the rural areas of south-central Mexico, there are believed to be witches who transform themselves into animals in order to suck the blood from the necks of sleeping infants. This book analyzes beliefs held by the great majority of the population of rural Tlaxcala a generation ago and chronicles its drastic transformation since then. "The most comprehensive statement on this centrally important ethnographic phenomenon in the last forty years. It bears ready comparison with the two great classics, Evans-Pritchard's Witchcraft Among the Azande and Clyde Kluckhohn's Navaho Witchcraft."—Henry H. Selby
Using classic texts in African philosophy, Bruce B. Janz applies the strand of cognitive science known as enactivism to realise new connections and intersections between both fields. The idea that cognition is embodied and embedded in a social world neatly maps onto specifically African epistemologies to outline a new direction of study on what philosophy is. By working through a rich range of texts and thinkers, Janz provides a fruitful new interpretation of African philosophy and provides close readings of seminal and sidelined thinkers to provide an invaluable resource for students and scholars. Janz's study takes in the creative humanism of Sylvia Wynter, Placide Tempels's Bantu Philosophy, Mbiti's theory of time, Oruka's last work on sage philosophy, Mogobe Ramose's own version of Ubuntu, Sophie Oluwole's active literature of philosophy, Achille Mbembe's excoriating attack on the effects of colonialism on life in Africa, and Suzanne Césaire writings on négritude. This book reorients African philosophy towards an active and creative future informed by enactivist thinking.
In an eclectic and highly original study, Turnbull brings together traditions as diverse as cathedral building, Micronesian navigation, cartography and turbulence research. He argues that all our differing ways of producing knowledge - including science - are messy, spatial and local. Every culture has its own ways of assembling local knowledge, thereby creating space thrugh the linking of people, practices and places. The spaces we inhabit and assemblages we work with are not as homogenous and coherent as our modernist perspectives have led us to believe - rather they are complex and heterogeneous motleys.