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The theme of the present volume concerns people' s response to the natural environment, considered at scales varying from that of a house hold plant to that of vast wilderness areas. Our decision to focus on this particular segment of the physical environment was prompted in part by the intrinsic interest in this subject on the part of a diverse group of sodal scientists and professionals-and of laypersons, for that matter and in part by the relative neglect of this topic in standard treatments of the environment-behavior field. It also serves to bring out once again the interdisdplinary nature of that field, and we are pleased to have been able to inc1ude representatives from geography, sodology, soda! ecology, and natural recreation among our contributors. We believe that this volume will serve a useful purpose in helping to integrate the find ings and concepts in this presently somewhat fragmented field, scat tered as they are over a very diverse array of publications representing a similarly varied group of spedalties. It is hoped that the result will be to stimulate future development of this area and to add a measure of in creased coherence to it. Volume 7 of our series will be devoted to the theme of elderly people and the environment, with M. Powell Lawton joining us as guest co-editor. The titles of the papers comprising Volume 7 are shown on page v. Irwin Altman J oachim F. Wohlwill ix Contents Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
More scholarly works on the history of American philosophy have been completed in Russian than in any other language outside of our own; yet most of that body of work has not been translated or studied comprehensively. Consequently, Soviet-era efforts to understand American thought have remained almost entirely unknown to Western scholars. In his pioneering new book Interpreting America John Ryder makes available for the first time to English-speaking readers Russian views of the full range of American philosophical thought: from seventeenth-century Puritanism through the colonial and revolutionary periods, nineteenth- century idealism, pragmatism, naturalism, and other twentieth-century movements and figures. Using his own accurate translations, he clearly reconstructs a chain of core ideas, emphasizes the most essential concepts of each writer's work, and gives a multidimensional reconstruction of the arguments of each author. By taking mainstream Soviet philosophical commentators like Baskin, Bogomolov, Karimsky, Melvil, Pokrovsky, Sidorov, and Yulina seriously and letting them speak for themselves, Ryder shows not only what Soviet philosophers and scholars thought of American philosophy (and why they were so interested in the first place) but also the nuances of the internal disagreements among Soviet thinkers about what American philosophers were saying. He also reveals a strong continuity between contemporary, post-Soviet Russian philosophy and earlier Soviet work. Perhaps no other book has ever explored in such a systematic manner the ways in which one philosophical system has regarded another. Ryder's revealing study of how others have viewed us helps to clarify the depth, richness, and complexity of our own American philosophical heritage.
"The main thrust of this book is to deliver a major critique of materialist and rationalist explanations of social and cultural forms, but the in the process Sahlins has given us a much stronger statement of the centrality of symbols in human affairs than have many of our 'practicing' symbolic anthropologists. He demonstrates that symbols enter all phases of social life: those which we tend to regard as strictly pragmatic, or based on concerns with material need or advantage, as well as those which we tend to view as purely symbolic, such as ideology, ritual, myth, moral codes, and the like. . . ."—Robert McKinley, Reviews in Anthropology