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"John Hughlings Jackson (1835-1911) was a preeminent British neurologist in the nineteenth and early twentieth centuries. He began to establish that standing in the 1860s, when he incorporated the evolutionary association psychology of Herbert Spencer into his early analyses of 'loss of speech' (aphasia). Jackson also benefitted from his early connection with the National Hospital, Queen Square, London, becoming its leading theorist. His nuanced theory of cerebral localization was derived from (1) his clinical observations of (what Charcot later called) Jacksonian epilepsy, in combination with (2) his innovation to think about neurophysiological events at the cellular level, as well as from (3) David Ferrier's primate localization data. The result was our modern conception of the seizure focus. The latter was crucial to the beginnings of modern 'brain surgery,' especially at the hands of Victor Horsley. Jackson's influence on the neurophysiology of Charles Sherrington is widely acknowledged but not well defined. In the larger Victorian culture, Jackson was a friend of George Henry Lewes, who was George Eliot's companion. Lewes attributed 'sensibility' to everything in the nervous system, thus maintaining a monist position on the mind-body relation, whereas Jackson maintained a form of psycho-physical parallelism that was actually dualist ('Concomitance'). Throughout his life Jackson had an interest in insanity, which he viewed from the point of view of Spencerian evolution and dissolution. The latter was an important component of Freud's psychoanalysis, which Freud took from Jackson. Late in his life Jackson defined the 'uncinate group of fits,' which was his definition of temporal lobe epilepsy"--
The republication of this book is eminently fitting at this time. Jay Rumney's Herbert Spencer's Sociology first appeared in 1937. In that year Talcott Parsons, citing Crane Brinton, declared: "Spencer is dead. But who killed him and how?" It was the thesis of Parsons' famous The Structure of Social Action that the evolution of scientific theory had put an end to Spencer. For more than a generation the man whose name had been synonymous with sociology was, or so it seemed, repressed and forgotten.
This Handbook consists of 26 chapters on historical sociology. Part One is devoted to Foundations, Part Two moves on to consider major approaches and Part Three is devoted to the major themes in historical sociology. Systematic and informative it offers readers the most complete and authoritative guide to historical sociology.
Religion is an integral part of our life. The answer to the question what is religion is subjective. Since the word `religion' and its cognates are common coinage across the literate world, most of us will have a fair appreciation of the term's connotations. Considering students and scholars alike are lacking an introductory textbook on the origins of religion in modern Western theory and archaeological practice, this work is designed to fill the lacuna. Historians of ideas and social science are often not clear as to how any given theory of religion might pertain to the known archaeological record, while exponents of prehistoric religion have worked with surprisingly narrow definitions of religious life. Many will locate the kernel of the matter in `practice' or in an active `spirituality'. Today the pressures of the global village have forced many of us to take off our blinkers and do some cross cultural homework. Religious Studies has emerged as an academic discipline (or intellectual pursuit) with one of its functions being to facilitate mutual understanding between traditions, and to ensure that the varieties of religious belief and experience are fairly appraised. The series, of which this book is a part, will be historically rather than theologically oriented. This book will cover such a vast area for investigation and it is designed to help students find their own way through the forest, pick the trees which interest them and learn how to scrutinise them in depth. Religious Studies is a multi-disciplinary activity and one is encouraged to turn over as many stones as possible to look at religions from as many different angles as possible--the psychological, anthropological, sociological, geographical, ecological, political, economic and the like-with some awareness of current theological debates as well. This book gives scope to the comparative method and all the great religions are treated side-by-side, with points of comparison and contrast drawn. This book begin with the large question of the origins and prehistory of religion, including the bearing anthropological study has on this question, before giving space to the larger traditions themselves. The comparative method is applied not only between such enormous aggregates of phenomena as (let us say) Buddhism and Islam, but between these and small-scale, tribal traditions as well. The book highlights that some religions will be difficult to separate from cultures because they amount to a total way of life. An attempt is made to try to interpret religion both as culture and as a distinctive set of forces in interaction with culture, or perhaps even against prevailing cultural forms. This book has been designed to help students find for themselves possible answers to existential or theological questions, but only as a side-effect to historical and phenomenological study, and as the author says "provide no such answers on a platter."