Results for 'Ethnology'
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- Ethnology of religion is a topical sphere of Ukrainian religious studies.Liudmyla O. Fylypovych -2006 -Ukrainian Religious Studies 40:31-46.Theethnology of religion is a relatively young field of religious studies that emerged as a result of an interdisciplinary study of ethnicity and religion. It is she who studies the great variety of aspects of the interaction and combination of these social phenomena, although, as is well known, religion and ethnicity are the object of attention of various branches of science - religious studies,ethnology, anthropology, ethnography, cultural studies, history, etc. Each of them in their context analyzes (...) their essence, functionality, history, even some specific aspect of their interaction. The emergence of theethnology of religion as a separate sphere of religious science due to the need for a holistic approach to the study of a complex system of relations "religion-ethnos" in all their diversity of forms, types, types. The synthetics of social phenomena that have arisen as a result of the interaction of ethnicities and religions have prompted to life at first comprehensive studies of these phenomena, and later - a synthesis of the sciences that studied them. The latter is a testimony to the further development of human knowledge, a necessary step towards an in-depth understanding of the relationship between ethnic and religious. These social phenomena throughout history are so closely intertwined that during certain periods of social life significantly influenced the tendencies and directions of the world historical process, determined the character of the formation of its laws. (shrink)No categories
- Ethnology in 1500: Polydore Vergil's Collection of Customs.Margaret Hodgen -1966 -Isis 57 (3):315-324.
- Ethnology of Religion.Liudmyla O. Fylypovych -1999 -Ukrainian Religious Studies 10:74-87.Theethnology of religion as a relatively new discipline and a separate branch of religious studies, which arose as a result of interdisciplinary study of ethnos and religion, studies various aspects of their interaction. First, within the framework of theethnology of religion, terminological and semantic problems are solved: how to define and which semantics to put into the concept of ethnos and religion, ethnic religion, national religion, national church, and others like that. Secondly, this science considers the (...) ontological status of ethnic group and religion, that is, the possible existence of religion and ethnos in their interconnection and interaction. Second, theethnology of religion poses and decides whether religion is an indispensable, organic feature of the ethnic group and what is religion about ethnos and ethnos in relation to religion. Investigating the functionality of religion and ethnos, theethnology of religion, fourthly, deals with the problem of the origin and the origins of these two phenomena: whether they are one-time or different. Fifthly, the influence of religion on the formation of an ethnic group is revealed, and vice versa. Sixth, theethnology of religion determines the patterns of ethnicity and religion in their interaction. And last, theethnology of religion has to predict the prospects of the interrelations and mutual influence of the ethnic group and religion on the future. (shrink)No categories
- Erasmus’ ethnological hierarchy of peoples and races.Nathan Ron -2018 -History of European Ideas 44 (8):1063-1075.ABSTRACTNo comprehensive research of Erasmus’ ethnological mind has been published, so far. Erasmus’ attitudes toward Turks and Jews were discussed analytically but not synthetically or comparatively. An attempt to widen the ethnological scope and to define and classify Erasmus’ attitudes toward different non-Christian groups is presented here. Christian Europeans were at the top of Erasmus’ echelon. Second to them were ‘half-Christians’, i.e. Turks, or Muslims in general. Below them were Jews, and lower in the hierarchy were black Africans. Yet, no (...) one was unworthy of conversion to Christianity, even barbarians of the third kind – according to Bartolomé Las Casas’ sort – the most inferior barbarians, slaves by nature, as defined by Aristotle. According to Las Casas, these barbarians were too low to ask for God and were not candidates for conversion to Christianity. Erasmus’ believed that Barbarians of any kind deserved Christianity without being brutally forced to accept it. Yet, in practice, converts from Judaism to Christianity were rated, even by Erasmus, as lower than Christians. This, in addition to the principle that Christian peace excludes war against the Turks, is the very essence of Erasmus’ pax et concordia. (shrink)
- Ethnological Jurisprudence.Albert Hermann Post -1891 -The Monist 2 (1):31-40.
- The ethnocentric gaze: Fromethnology to ethnophilosophy to “Africa”.Adeshina Afolayan -2018 -South African Journal of Philosophy 37 (3):312-321.In this essay I deploy Sartre's phenomenology of the gaze as the foil to demonstrate the cultural and philosophical movement fromethnology to ethnophilosophy that produces a specific conception of Africa. The violence of the Western gaze on Africa led several ethnological and anthropological excavations of Africa's cultural beingness, and the eventual creation of ethnophilosophical reason. Despite the obvious limitations of ethnophilosophy, I argue in this essay for a conception of cultural agency around which we can properly understand “Africa” (...) as a meaningful site, a territorial imaginary that is far from the ethnophilosophical imagination, but not too far. Ethnophilosophy serves as the platform around which we can commence a reconstruction of an African self that is sufficiently recuperated, through false memory and historical reinvention, to return the gaze and renegotiate its freedom. (shrink)No categories
- Ethnological "Lie" and Mythical "Truth"Violence and the Sacred.Hayden White,Rene Girard &Patrick Gregory -1978 -Diacritics 8 (1):2.No categories
- Ethnology of Ancient BhārataEthnology of Ancient Bharata.Friedrich Wilhelm &Ram Chandra Jain -1972 -Journal of the American Oriental Society 92 (4):573.No categories
- Panorama ofEthnology I950-I952.Claude Lévi-Strauss -1953 -Diogenes 1 (2):69-92.A panorama of ethnological studies during the last two or three years must cover considerations as apparently remote as the margin of error in estimating the age of radio-active elements on the one hand and, on the other, the question of whetherethnology originates from the sciences of Man or the sciences of Nature. This widening of the scope of ethnological studies is matched by the widening of public interest in ethnological problems, or, to put it more precisely, in (...) problems presented in the terms and by the aid of ethnological formulae. It should be noted, moreover, that also the traditional domain ofethnology is in a process of expansion, stretching from the study of the so-called savage or primitive social forms, without hesitating any longer, to the field of modern society and its most complex activities. (shrink)
- Ethnology and colonial administration in nineteenth-century British India: the question of native crime and criminality.Mark Brown -2003 -British Journal for the History of Science 36 (2):201-219.This paper examines the central role ofethnology, the science of race, in the administration of colonial India. This occurred on two levels. First, from the late eighteenth century onwards, proto-scientists and administrators in India engaged with metropolitan theorists through the provision of data on native society and habits. Second, these same agents were continually and reciprocally influenced in the collection and use of such data by the political doctrines and scientific theories that developed over the course of this (...) period. Among the central interests of ethnographer-administrators was the native criminal and this paper uses knowledge developed about native crime and criminality to illustrate the way science became integral to administration in the colonial domain. (shrink)
- Ethnological Imagination: A Cross-Cultural Critique of Modernity.Fuyuki Kurasawa -2004 - Univ of Minnesota Press.In the work of these thinkers, Kurasawa finds little justification for two of the most prevalent claims about social theory: the wholesale "postmodern" dismissal of the social-theoretical enterprise because of its supposedly intractable ...
- James Cowles Prichard and the Linguistic Foundations ofEthnology.Ian Stewart -2023 -Berichte Zur Wissenschaftsgeschichte 46 (1):76-91.This article examines the English scholar James Cowles Prichard's attention to language and comparative philology within his wider project on the natural history of man. It reveals that linguistic evidence was among the most important elements for Prichard in his overarching scientific aim of investigating human physical diversity, and served as the evidential foundation for hisethnology. His work on Celtic comparative philology made him not only one of the earliest British adopters of German comparative grammar, but a comparative (...) philologist of European stature in his own right. More generally, linguistic evidence helped Prichard to keep his magnum opus, Researches into the Physical History of Mankind, as logically ordered as possible, and therefore to turnethnology into a discipline with analytical aspirations on a global scale. (shrink)No categories
- History of Religion BecomesEthnology: Some Evidence from Peiresc's Africa.Peter N. Miller -2006 -Journal of the History of Ideas 67 (4):675-696.In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 67.4 (2006) 675-696 MuseSearchJournalsThis JournalContents[Access article in PDF]History of Religion BecomesEthnology: Some Evidence from Peiresc's AfricaPeter N. Miller Bard Graduate CenterAbstractThe relationship between history of religion andethnology on the one hand, and antiquarianism and them both, on the other, lie at the core of this essay. These lines of inquiry come together in the work of Nicolas Fabri de (...) Peiresc (1580-1637), the intellectually adventurous Provençal late humanist. Peiresc's correspondence with a renegade in Tunis, an adventurer in Ethiopia, and a missionary once based in Guinea provided him with remarkably direct information about the customs and practices—the moeurs—of contemporary sub-Saharan Africans. The content of these letters has not found its place in histories of anthropology or histories of antiquarianism.I.Bound up amidst Peiresc's copies of his letters to the Paduan antiquary Lorenzo Pignoria from the winter of 1615–16 is a text of four sides entitled, in large letters, "Delli Popoli della China" and continuing, in smaller ones, "written by P. Ioannes Pietro Maffei History of the Indies, Fr. Antonio di Saint Roman, in the History of the East Indies, Fr. Juan Gonzalez de Mendoza Augustino, in the books on China, and others." 1 The reading notes [End Page 675] that follow are interesting for one reason: though labelled "Delli Popoli della China" they are almost entirely about religion in China. At this stage of Peiresc's thinking at least, history of religion seems interchangeable with ethnography.In his letter to Pignoria of 4 January 1616, Peiresc acknowledges having time to page through ("di transcorrere un poco") Maffei, Gonzales, and Saint Roman where he found some information about figures they had discussed, and also about artificial grottoes used for domestic refrigeration, "which I did not note when I read it the first time." He asked if Pignoria wouldn't mind inquiring as to whether there was a more precise impression of a particular Chinese plaque or medallion—Pignoria had sent him one but Peiresc pronounced it "not as exact as I would like." 2Peiresc begins with the gods that were worshipped (these included deceased parents and friends, as well as the occasional living person) and auguries. This then leads to mention of the clothing and hair styles of those priests making offerings to the gods. Some of this information was derived from that octagonal medallion. Peiresc also noted down the presence of a vase, as if for libation, and other instruments for offerings.These authors, he continued, observed that the Chinese revered the God of Heaven above all the others. Peiresc recorded that Gonzalez mentioned that he was indicated by use of the first letter of the alphabet, that this character looked a bit like "AF," that it was called "Guant," that he was honored with a solemn festival every near year, at the new moon in March, with vocal and instrumental music during which his priests applied themselves for an entire day to a board groaning with meat, poultry, fish, and fruits (no wonder the earlier reference to the gluttony of the priests). For the greater veneration of the King he was called the "Son of Heaven."Mention of the King led to discussion of the monthly festivals in the provinces when priests bore a portrait of the King, on gold, through the streets with great reverence. But then, citing from Maffei, Peiresc proceeded to jot down observations made about Chinese seaside towns and the domestic interior. This, in turn, led to some observations about dining—and, therefore, feasting—practices.Finally, Peiresc returned to the aforementioned medallion, whose details now seemed to him to represent just such an honorific feast. But he was especially interested in the practice of indicating the name of God with a single Chinese character, or cipher. This reminded him, he wrote, that the [End Page 676] Basilidian gnostics, as recorded in Epiphanius, represented the god of heaven with the seven Greek vowels AEHIOUY. He... (shrink)
- Dravidian Linguistics,Ethnology, and Folktales: Collected Papers.K. de Vreese &M. B. Emeneau -1975 -Journal of the American Oriental Society 95 (3):566.No categories
- On relations betweenethnology and psychology in historical context.Gustav Jahoda -2014 -History of the Human Sciences 27 (4):3-21.Ever since records began, accounts of other peoples and their institutions and customs have included comments about their mental characteristics. The present article traces this feature from the 18th century to roughly the First World War, with a brief sketch of more recent developments. For most of this period two contrasting positions prevailed: the dominant one attributed human differences to ‘race’, while the other one explained them in terms of psychological, environmental and historical factors. The present account focuses on the (...) latter, among them those who asserted ‘the psychic unity of mankind’. Generally it is shown that from the early period when writings were based almost entirely on secondary sources, to the beginnings of empirical studies, ethnological theories were indissolubly linked to psychological concerns. (shrink)
- The method and theory ofethnology.Paul Radin -1966 - New York,: Basic Books.Radin's timeless critique of anthropological theory and methods from a humanistic perspective provides an overall assessment of the field ofethnology, its shortcomings, errors, and misdirections.
- Wittgenstein’s Anthropological and Ethnological Approach.P. M. S. Hacker -2010 - In Jesús Padilla Gálvez,Philosophical Anthropology: Wittgenstein's Perspective. De Gruyter. pp. 15-32.
- Psychology andEthnology.W. H. R. Rivers -1999 - Routledge.First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.No categories
- “Psychoanalysis andEthnology” Revisited: Foucault's Historicization of History.Amy Allen -2017 -Southern Journal of Philosophy 55 (S1):31-46.This article re-examines the closing sections of Michel Foucault's The Order of Things in order to address the longstanding question of whether he is best understood as a philosopher or a historian. My central argument is that this question misses the crucial point of Foucault's work, which is to historicize the notion of history, which Foucault takes to be central to the historical a priori of modernity. An examination of his historicization of History thus reveals that Foucault is neither simply (...) a philosopher—because he conceives of philosophy in modernity as a historical enterprise—nor a historian—because his own historical approach is designed to transform the modern historical a priori from within. This analysis also sheds new light of Foucault's relationship to psychoanalysis and his conception of critique. (shrink)No categories
- Psychoanalysis andEthnology.Gilles Deleuze &Felix Guattari -1975 -Substance 4 (11/12):170.
- Curator Emeritus ofEthnology The American Museum of Natural History.Margaret Mead -1972 - In Peter Albertson & Margery Barnett,Managing the planet. Englewood Cliffs, N.J.,: Prentice-Hall. pp. 187.No categoriesExport citation
Bookmark - Freud's Speculations inEthnology.G. Elliott Smith -1923 -The Monist 33 (1):81-97.
- Matrilineal inheritance: Sociobiological versus ethnological interpretations.Chet S. Lancaster -1985 -Behavioral and Brain Sciences 8 (4):676-677.
- Rossel Island: An Ethnological Study.H. U. Hall &W. E. Armstrong -1929 -Journal of the American Oriental Society 49:182.No categories
- Medicine andEthnology. Selected Essays. Erwin H. Ackerknecht, H. H. Walser, H. M. Koelbing.T. Stewart -1972 -Isis 63 (2):268-269.
- Wittgenstein on string figures as mathematics: A modern ethnological approach to the limits of empiricism.Andrew English -2022 -Philosophical Investigations 46 (2):135-163.Wittgenstein’s ‘ethnological approach’ to the philosophy of mathematics, in particular his discussion of calculation as an experiment and the limits of empiricism in mathematics, is presented against three interrelated backdrops: (1) James’ critique of Spencer’s evolutionary empiricism, specifically regarding necessary truths; (2) the Cambridge Anthropological Expedition to Torres Straits, led by Haddon and Rivers, whose Reports implicitly confuted Spencer; and (3) the subsequent work of Malinowski, especially his supplement to Ogden and Richards’ The Meaning of Meaning, a book sent to (...) Wittgenstein upon its publication in 1923. String figures as mathematics is a main illustrative example. (shrink)
- Nietzsche's PhilosophicalEthnology.Raymond Geuss -2017 -Arion 24 (3):89.
- ""The discovery of magic.Ethnology and" sciences of the spirit" in the works of Nietzsche, Usener and Cassirer.A. Orsucci -1999 -Rinascimento 39:95-118.Export citation Bookmark
- A History ofEthnology. Fred Voget.Murray Leaf -1978 -Isis 69 (1):102-103.
- Semiotics of culture and New PolishEthnology.Marcin Brocki -2003 -Sign Systems Studies 31 (1):271-277.The paper deals with the contemporary state of semioticethnology in Poland (connected with New PolishEthnology group), its internal and external influences, its specifics, subjects and its reaction to the other theoretical propositions. The “neotribe” of New PolishEthnology was established by few younger scholars, ethnologists in the early 1980s, in an opposition to the dominant stream of positivisticethnology. Today they have become classics of Polish anthropology, masters that have educated a new generation of (...) their students, and lead some anthropological institutes. The most inspiring set of theories that influenced the group and its heirs was taken from Soviet semiotics of culture (Lotman, Uspensky, Toporov, Ivanov), and French structural-semiotics (Levi-Strauss, Barthes), but there are some individual differences also. On that basis they have developed a specific scope, aim and methods of interpretation with as its key terms myth and mythical thinking. They have explained many cultural events (relation we-others, body image, commercials, and anthropology itself) within the framework ofmythical thinking, making it the most productive and attractive frame of interpretation within Polish humanities and social sciences. In the 1990s they had to face critical ethnography, deconstruction and postmodern anthropology and they did it with perfect flexibility that even strengthened their project, because the potential of reflexivity and self-consciousness lied within semiotics from its beginning. (shrink)
- Urban and Ethnological Seminar "Towns after 1989".Peter Salner -1995 -Human Affairs 5 (2):193-193.No categories
- He Wasn’t Man Enough: Black Male Studies and the Ethnological Targeting of Black Men in 19th Century Suffragist Thought.Tommy J. Curry -2021 - InAfrican American Studies. Edinburgh, UK: pp. 209-224.Export citation Bookmark
- The Reversal of the Ethnological Perspective: Attempts At Objectifying One's Own Cultural Horizon: Dumont, Foucault, Bourdieu.Martin Fuchs -1993 -Thesis Eleven 34 (1):104-125.
- Publications of the American Ethnological Society.P. E. Goddard,Franz Boas,William Jones &Truman Michelson -1920 -American Journal of Philology 41 (2):190.
- The Bureau of AmericanEthnology. A Partial HistoryNeil M. Judd.William Goetzmann -1967 -Isis 58 (4):563-563.
- Political philosophy,ethnology, and time: a study of the notion of historical handicap.João Feres Jr -2002 -Kriterion: Journal of Philosophy 43 (105):19-42.
- (3 other versions)Maori Culture and ModernEthnology.I. L. G. Sutherland -1927 -Australasian Journal of Philosophy 5 (3):186.No categories
- ‘Contesting Teutomania’: Robert Gordon Latham, ‘race’,ethnology and historical migrations.Oded Y. Steinberg -2021 -History of European Ideas 47 (8):1331-1347.ABSTRACT The essay elucidates the intellectual and historiographical phenomenon of migration to the forefront by engaging with the perceptions of the Teutonic/germanic migrations of the fifth century among a few major Victorian ethnologists and historians. It focuses particularly on the unique view of the ethnologist and philologist Robert Gordon Latham. While many Victorian historians of the mid-nineteenth century became obsessed with the Teutonic narrative, arguing that these ancient tribes had conquered vast territories of Europe, Latham, in contrast, downplayed the impact (...) of Teutonism, discounted the vastness of the Teutonic expansion in Europe and expressed his doubts regarding the alleged Teutonic purity of the English nation. Instead, Latham advocated for an ethnological investigation, drawing conclusions which were critical of the very influential Teutonic narrative that he considered misleading, since it was founded solely on superfluous ancient historical sources. Latham’s challenge of the prevailing thesis, hence, reflected a heightened mid-nineteenth century debate betweenethnology and history. Rather than delving into the historical migrations themselves, the study of the perception of Teutonic migrations contributes to the understanding of how these historians and ethnologists differentiated between ‘ideal’ and ‘destructive’ historical migrations while inserting different meanings to the concepts of ‘race’ and ‘language’. (shrink)
- Anthropology: Preliminary Definition: Anthropology,Ethnology, Ethnography.Claude Lévi-Strauss -1975 -Diogenes 23 (90):1-25.Anthropology cannot be distinguished from other social and human sciences by its own particular object of study. Apparently concerned with the so-called “primitive” peoples, or peoples “without writing,” it developed into a science at the same time that these peoples were declining, or at least losing their distinctive characteristics. For the last ten years or so, some anthropologists have turned to studying the so-called civilized societies. Clearly, then, anthropology issues less from the existence of a specific object of study than (...) from an original way of formulating problems which are shared by all the sciences of man. Anthropology acquired its importance by studying social phenomena which, because of their strangeness and difference from those of the observer's own society—and not because they were any simpler—afforded an insight into certain properties which are at once general and basic to all social life. We could compare the anthropologist's position in the social sciences to that of the astronomer in the natural sciences: man is apprehended through his remotest manifestations, over a distance which acquires temporal, spatial, and moral value. The distance which separates the anthropologist from his object of study reduces the complexity of what he can see, but, making a virtue out of this constraint, it forces him to perceive only those phenomena which may be considered essential. (shrink)
- Resurecting raciology? Geneticethnology and pre-1945 anthropological race classification.Richard McMahon -2020 -Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 83 (C):101242.
- A Preliminary Application of Ethnological Analysis to Ethical and Meta= Ethical Theory.H. Orenstein -1970 - In Ervin Laszlo & James Benjamin Wilbur,Human values and natural science. New York,: Gordon & Beach. pp. 4--145.Export citation Bookmark
- From Etymology toEthnology. On the Development of Stoic Allegorism.Mikołaj Domaradzki -2011 -Archiwum Historii Filozofii I Myśli Społecznej 56.The purpose of the present article is to show that there is a clear line of continuity between the early Stoics’ and Cornutus’ works, as all of them assumed that the ancient mythmakers had transformed their original cosmological conceptions into anthropomorphic deities. Hence, the Stoics from Zeno to Cornutus believed that the names of the gods reflected the mode of perceiving the world that was characteristic of the people who named the gods in this way. Accordingly, the major thesis advanced (...) in the paper proposes that the Stoics conducted their etymological analyses so as to gather ethnographical information about the origin and development of the existing religion. When doing so, they treated the conventional mythological narratives as sources of information about the early conceptions of the cosmos. Th us, the Stoics from Zeno to Cornutus employed etymology as a certain research strategy: they analyzed the names of traditional deities so as to extract the physical and moral beliefs that constituted the ancients’ world picture. Treated as ethnologists, the Stoics seem to equate piety with retrieving philosophical truths obscured under the guise of primitive mythical formulations. Furthermore, when unravelling the original worldview inadvertently transmitted by the poets in their poems, the Stoics reconstruct the history of religion and contribute to the development of ancient anthropology. (shrink)Export citation Bookmark
- The Philosophical Background of Ethnological Theory.G. Elliot Smith -1927 -Humana Mente 2 (6):182-189.Every student of the early history of mankind, and their numbers have greatly increased of recent years, must be well acquainted with the recent conflict between the advocates of diffusion in interpreting the origins and world-wide manifestations of civilization and those of independent development, or, in more exact terms, of the spontaneous generation of cultures. To an unbiassed observer of the evidence, it must also be a matter of astonishment that the ethnologists of the latter school have for so long (...) refused to admit a distribution of ideas, beliefs and customs which are not only of proved historical but daily and common occurrence. It is impossible to enter a library or a club, or to walk down Regent Street and look into the shop windows, without realizing that world-diffusion is the very stuff of civilized existence. It is impossible to travel the remoter regions of the globe to-day without being constantly reminded of London, Leeds and Manchester. Nobody, again,would dream of controverting the known phenomena of the spread of great religions, Christianity, Mohammedanism, Buddhism, from a single original centre. The school of independent development of cultures not merely ignores or twists to its own purposes a gigantic mass of evidence bearing upon the subject in dispute and capable of being interpreted in only one way; it displays a singular disregardof common sense and human nature. The innate conservatism of humanity, its readiness to live on the. (shrink)No categories
- Anthropological remarks (I). Anthropological and ethnological readings of Wittgenstein’s thought: between description and theory.Rafael Balza García -2025 -Ideas Y Valores 74 (187):229-269.Based on the question about the anthropological in the thought of Ludwig Wittgenstein, this paper orders the forms of anthropological and ethnological readings that have been done to the philosophy that he developed after his return to Cambridge in 1929; drawing their limits and possibilities from the form of wittgensteinian writings.Given that, since the end of the 20th century until today the studies on the matter have increased, we will elucidate the differences that these readings have when presentinga “wittgensteinian anthropology”; (...) especially, from the epistemic differences between a descriptive reading and a theoretical reading. (shrink)No categories
- What else is driving ritualized behavior, besides the “hazard-precaution system”? Developmental, psychopathological, and ethnological considerations.Oana Benga &Ileana Benga -2006 -Behavioral and Brain Sciences 29 (6):615-616.The target article presents arguments for a motivational system dedicated exclusively to the detection of, and reaction to, particular threats to fitness, the so-called “Hazard-Precaution System,” which, according to the authors, drives ritualized behavior. We approach the issue of a motivational system from three perspectives – developmental, psychopathological, and ethnological. (Published Online February 8 2007).
- Psychology andEthnology. By W. H. R. Rivers.W. J. Perry -1927 -Philosophy 2 (5):108.
- Primitive Messianism and an Ethnological Problem.Robert H. Lowie -1957 -Diogenes 5 (19):62-72.
- Ernst Grosse and the "ethnological method" in art theory.Wilfried van Damme -2010 -Philosophy and Literature 34 (2):302-312.Why are the Germans good at music, whereas the Dutch excel in painting? What are the reasons for the outstanding draftsmanship of Australian Aboriginals, and why does this skill seem absent among West African peoples, who appear concerned rather with sculpture? Could it be that the Japanese do not share the European preference for symmetry in decorative art? Moreover, why do tastes in the visual arts, music, and literature change so noticeably throughout history? Is it possible that, despite differences across (...) time and space, there are features that each of humanity's arts share?These are some of the questions that in the late nineteenth-century were going through the mind of the German scholar Ernst Grosse .. (shrink)
- A Century of Controversy: Ethnological Issues from 1860 to 1960Elman R. Service.George Stocking Jr -1986 -Isis 77 (3):533-533.No categories
- Maori culture and modernethnology: A preliminary survey, I.I. L. G. Sutherland -1927 -Australasian Journal of Philosophy 5 (2):81 – 93.
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Area Editors:
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Gwen Bradford
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Ezio Di Nucci
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Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
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Brandon Look
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Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
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