And yet, unlike the study of languages or places, there is no discipline devoted to the study of material things. This book shows why it is time to acknowledge and confront this neglect and how much we can learn from focusing our attention on stuff.The book opens with a critique of the concept of superficiality as applied to clothing. It presents the theories that are required to understand the way we are created by material as well as social relations. It takes us inside the very private worlds of our home possessions and our processes of accommodating. It considers issues of materiality in relation to the media, as well as the implications of such an approach in relation, for example, to poverty. Finally, the book considers objects which we use to define what it is to be alive and how we use objects to cope with death. Based on more than thirty years of research in the Caribbean, India, London and elsewhere, Stuff is nothing less than a manifesto for the study of material culture and a new way of looking at the objects that surround us and make up so much of our social and personal life.

    It is a remarkable argument for understanding the reality of science in practical terms.In this book, Latour, identified by Richard Rorty as the new “bête noire of the science worshipers,” gives us his most philosophically informed book since Science in Action. Through case studies of scientists in the Amazon analyzing soil and in Pasteur’s lab studying the fermentation of lactic acid, he shows us the myriad steps by which events in the material world are transformed into items of scientific knowledge. Through many examples in the world of technology, we see how the material and human worlds come together and are reciprocally transformed in this process.Why, Latour asks, did the idea of an independent reality, free of human interaction, emerge in the first place? His answer to this question, harking back to the debates between Might and Right narrated by Plato, points to the real stakes in the so-called science wars: the perplexed submission of ordinary people before the warring forces of claimants to the ultimate truth.

    When it was originally published in 1974, E. Evans-Pritchard of the Times Literary Supplement noted that this classic study of anthropological economics "is rich in factual evidence and in ideas, so rich that a brief review cannot do it justice; only another book could do that."

    The phone rings. A grandfather he never knew is dying. He rushes to the old man's bedside and finds himself promising to find the Ark of the Covenant, missing for over 2,500 years. In Israel Alex picks up a partner in his quest—archeologist Rivka Golan. Within days they are targeted by a sniper, chased through the streets of Jersualem by a bulldozer, interrogated by Israeli intelligence, and trapped in a tunnel under the world's most sacred site—the Temple Mount.

    Some of the stories motivate, some are spiritual, and some provide strategies for excellence. All promote positive feelings, encouraging confidence, direction and vision. The stories contained in The Magic of Metaphor focus on values, responsibility, and leadership in all its forms. Specially selected to promote change in people's ideas, attitudes, beliefs, visions and behaviours they act as reframes, challenging and disturbing our existing frames of reference, recharting our accustomed maps of the world, and shifting us away from our limited thinking towards new learning and discovery through the use of effective metaphor. Containing sixteen suggestions (or tips) for effective story telling, advice on organisation, style and story telling skills, and a selection of stories that can be adapted and developed, The Magic of Metaphor is an inspirational sourcebook for counsellors, health workers, psychologists, professional speakers, managers, leaders and NLP practitioners, as well as for teachers, trainers, therapists. Providing tools that assist people in making beneficial changes in their lives, the stories contained in this book will bring pleasure and power to all those that listen to or read them.

    In this radical reappraisal of Gothic art in Europe, the word "Gothic" describes not only an art style but a changing concept of space, time, and society - a new kind of perception, both visual and spiritual, in which light is of central importance. Camille shows us how the art of the thirteenth and fourteenth centuries was seen in its own time and explores the way vision itself was understood. In this age of glorious painting, magnificent, intricate architecture and sculpture, and jewellike manuscript illumination, art was an expression of religious passion and earthly power, of public and private wealth; of science and learning. The new vision led to an explosion of brilliant images but had its grim side, rarely noticed by art history: the distorted representation of "others" like Jews, heretics, and lepers; a new vision not only of the marvelous, but also of the grotesque.

    At the urging of his FBI friend, Jesuit Nicholas Branson joins the investigation. His effort to uncover the truth behind the murder draws him into a web of ecclesiastical and political intrigue, and sets him on a quest for an eight-hundred-year-old treasure that could shake the foundations of the Judeo-Christian world.

    Daniel Lord Smail argues that in the wake of the Decade of the Brain and the best-selling historical work of scientists like Jared Diamond, the time has come for fundamentally new ways of thinking about our past. He shows how recent work in evolution and paleohistory makes it possible to join the deep past with the recent past and abandon, once and for all, the idea of prehistory. Making an enormous literature accessible to the general reader, he lays out a bold new case for bringing neuroscience and neurobiology into the realm of history.

    Child abductions are being reported throughout Peru, and when an American boy is snatched in Lima, FBI agent Adam Palma is assigned to the case.At the home of a manic artist who was the sole survivor of similar kidnappings in 1962, Adam is shown a disturbing mural depicting the Spanish conquistador Francisco Pizarro. In the painting, the conquistador's face looks exactly like his own. Adam teams up with Nina, and with the help of a mysterious boy named Quiso, their investigation takes them deep into the Amazon jungle in search for a lost city of the Incas, where the ancient sacrificial rituals may still be alive. As Quiso leads Nina and Adam close to the city and its secrets, Adam realizes that the only way to save the kidnapped children is to make the past repeat itself. Adam, like his distant ancestor Pizarro, must square off against an Inca high priest.

    In this extraordinary book Tim Ingold imagines a world in which everyone and everything consists of interwoven or interconnected lines and lays the foundations for a completely new discipline: the anthropological archaeology of the line.Ingold's argument leads us through the music of Ancient Greece and contemporary Japan, Siberian labyrinths and Roman roads, Chinese calligraphy and the printed alphabet, weaving a path between antiquity and the present.Setting out from a puzzle about the relation between speech and song, Ingold considers how two kinds of line - threads and traces - can turn into one another as surfaces form or dissolve. He reveals how our perception of lines has changed over time, with modernity converting to point-to-point connectors before becoming straight, only to be ruptured and fragmented by the postmodern world.Drawing on a multitude of disciplines including archaeology, classical studies, art history, linguistics, psychology, musicology, philosophy and many others, and including more than seventy illustrations, this book takes us on an exhilarating intellectual journey that will change the way we look at the world and how we go about in it.

    Drawing on his breakthrough research in comparative neuroscience, Terrence Deacon offers a wealth of insights into the significance of symbolic thinking: from the co-evolutionary exchange between language and brains over two million years of hominid evolution to the ethical repercussions that followed man's newfound access to other people's thoughts and emotions.Informing these insights is a new understanding of how Darwinian processes underlie the brain's development and function as well as its evolution. In contrast to much contemporary neuroscience that treats the brain as no more or less than a computer, Deacon provides a new clarity of vision into the mechanism of mind. It injects a renewed sense of adventure into the experience of being human.

    While we are similar to other mammals in many ways, our behavior sets us apart. Our unparalleled ability to adapt has allowed us to occupy virtually every habitat on earth using an incredible variety of tools and subsistence techniques. Our societies are larger, more complex, and more cooperative than any other mammal's. In this stunning exploration of human adaptation, Peter J. Richerson and Robert Boyd argue that only a Darwinian theory of cultural evolution can explain these unique characteristics.Not by Genes Alone offers a radical interpretation of human evolution, arguing that our ecological dominance and our singular social systems stem from a psychology uniquely adapted to create complex culture. Richerson and Boyd illustrate here that culture is neither superorganic nor the handmaiden of the genes. Rather, it is essential to human adaptation, as much a part of human biology as bipedal locomotion. Drawing on work in the fields of anthropology, political science, sociology, and economics—and building their case with such fascinating examples as kayaks, corporations, clever knots, and yams that require twelve men to carry them—Richerson and Boyd convincingly demonstrate that culture and biology are inextricably linked, and they show us how to think about their interaction in a way that yields a richer understanding of human nature.In abandoning the nature-versus-nurture debate as fundamentally misconceived, Not by Genes Alone is a truly original and groundbreaking theory of the role of culture in evolution and a book to be reckoned with for generations to come. “I continue to be surprised by the number of educated people (many of them biologists) who think that offering explanations for human behavior in terms of culture somehow disproves the suggestion that human behavior can be explained in Darwinian evolutionary terms. Fortunately, we now have a book to which they may be directed for enlightenment . . . . It is a book full of good sense and the kinds of intellectual rigor and clarity of writing that we have come to expect from the Boyd/Richerson stable.”—Robin Dunbar, Nature “Not by Genes Alone is a valuable and very readable synthesis of a still embryonic but very important subject straddling the sciences and humanities.”—E. O. Wilson, Harvard University

    This book, the first of three volumes, revises the Aristotelian argument and develops an innovative assessment whereby the technical object can be seen as having an essential, distinct temporality and dynamics of its own.The Aristotelian concept persisted, in one form or another, until Marx, who conceived of the possibility of an evolution of technics. Lodged between mechanics and biology, a technical entity became a complex of heterogeneous forces. In a parallel development, while industrialization was in the process of overthrowing the contemporary order of knowledge as well as contemporary social organization, technology was acquiring a new place in philosophical questioning. Philosophy was for the first time faced with a world in which technical expansion was so widespread that science was becoming more and more subject to the field of instrumentality, with its ends determined by the imperatives of economic struggle or war, and with its epistemic status changing accordingly. The power that emerged from this new relation was unleashed in the course of the two world wars.Working his way through the history of the Aristotelian assessment of technics, the author engages the ideas of a wide range of thinkers—Rousseau, Husserl, and Heidegger, the paleo-ontologist Leroi-Gourhan, the anthropologists Vernant and Detienne, the sociologists Weber and Habermas, and the systems analysts Maturana and Varela.