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Bulgaria and Serbia during socialism are outlined from many different points of view in this volume. Beyond local and personal trajectories the authors illuminate more general and comparative questions. Was there anything like a "socialist anthropology", common to all three countries? Did Soviet and/or Marxist influences, in the discipline and in society in general, penetrate so deeply as to form an unavoidable common denominator of anthropological practice? The answers turn out to be complex and subtle. While unifying ideological forces were very strong in the 1950s, diversity increased thereafter. Anthropology was entangled with national ideology in all three countries, but the evidence nonetheless calls for "polyphonic" interpretations.
Achieving immortality is only half of the problem. The other half is knowing how to live with it once it's been made possible—and inescapable!
This book stands in the tradition of past and current common sense philosophers, like Reid, Berkeley, Sidgwick, Moore, Conant, Slote, Bogdan, and Lemos, who defend common sense, yet it goes beyond their accounts by not only defending common sense but also considering what common sense means. Besides giving a historical exegesis of common sense in Thomas Reid and showing parallels in Austin, Searle, Moore, and Wittgenstein, common sense is also discovered in Hume's An Enquiry Concerning the Principles of Morals and in Kant's Critique of Pure Reason. It is made clear how far common sense generalizes, whether proverbs are a form of common sense, and whether common sense can be found in the common knowledge assumption in game theory. Also, folk psychology as a common sense psychology is discussed. In its account of common sense, this book draws on research from history of philosophy, philosophy of mind, and science, linguistics, and game theory to substantiate its position.
Under socialism the anthropological sciences developed under conflicting pressures: on the one hand Soviet influences, Marxist ideology and institutional changes, on the other the continued influence of national traditions and of the distinction between Volkskunde and Volkerkunde. The chapters bring out striking differences between the countries considered: the German Democratic Republic, Poland, Czechoslovakia and Hungary. They also draw attention to variation within countries, and between sub-branches of the discipline. Coverage extends from the Stalinist years to the end of the socialist era, and the topics range from folklore studies at home to fieldwork expeditions abroad.
'To thine own self be true.' From Polonius's words in Hamlet right up to Oprah, we are constantly urged to look within. Why is being authentic the ultimate aim in life for so many people, and why does it mean looking inside rather than out? Is it about finding the 'real' me, or something greater than me, even God? And should we welcome what we find? Thought-provoking and with an astonishing range of references, On Being Authentic is a gripping journey into the self that begins with Socrates and Augustine. Charles Guignon asks why being authentic ceased to mean being part of some bigger, cosmic picture and with Rousseau, Wordsworth and the Romantic movement, took the strong inward turn alive in today's self-help culture. He also plumbs the darker depths of authenticity, with the help of Freud, Joseph Conrad and Alice Miller and reflects on the future of being authentic in a postmodern, global age. He argues ultimately that if we are to rescue the ideal of being authentic, we have to see ourselves as fundamentally social creatures, embedded in relationships and communities, and that being authentic is not about what is owed to me but how I depend on others.
A new angle on the globalisation debate, which celebrates successful resistance as well as exploring the dangers. As languages and local cultures are swept away by the market-driven monoculture, Jeremy Seabrook looks at the threat to cultural diversity and integrity all around the globe, including in western societies. Amongst the disappearing cultures, Seabrook finds that resistance is breaking out as people rediscover the imprtance of the local and the value of community.