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1
Gregor, Brian. „Anthropologia Crucis: A Philosophical Anthropology of the Cross“. Thesis, Boston College, 2009. http://hdl.handle.net/2345/3763.
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Thesis advisor: Richard KearneyWhat does the word of the cross mean for philosophical anthropology? That is my question in this dissertation, which undertakes a philosophical engagement with a word that is both a scandal and folly for philosophical wisdom. My task is to give a hermeneutical description of what I call the cruciform self, and to examine the significance of the cross for several key themes of philosophical anthropology. Because my focus is thematic, I engage with several interlocutors--most prominently Paul Ricoeur and Dietrich Bonhoeffer, but also Luther, Kierkegaard, Heidegger, Levinas, and Charles Taylor. Given the pronounced theological aspects of this project, a recurring theme is the relation between philosophy and faith, reason and revelation. The word of the cross interrogates anthropology as well as philosophy, and so I present a hermeneutics of the cruciform self as well as a distinctly cruciform philosophy. Chapter 1 outlines the hermeneutical turn in philosophical anthropology, and argues that the self is constituted in being addressed by an external word. Chapter 2 then draws on Luther's theology of the cross to sketch an ontology of justification by faith, in which the self is constituted by eschatological possibility rather than achieved actuality, and stands outside of itself with its identity in another, in promise rather than presence. Chapter 3 interprets sin and evil according to the image of incurvature--i.e., the self curved in on itself, cut off from its true relations to God, others, and itself. Chapter 4 then argues that this incurvature must be broken open by an external word. There I draw on Bonhoeffer's phenomenological christology, which identifies this word as Christ, the Counter-Logos who reverses the intentionality and interrogation of the immanent human logos. The chapters in Part II then use Bonhoeffer's account of the ultimate and the penultimate to show how the word of the cross refigures philosophical thinking about the concreteness and continuity of faith (Ch.5), human capability, agency, and ethical responsibility (Ch.6), reflexivity, self-understanding, and intentionality (Ch.7), and the tension between faith and religion (Ch.8)
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
2
Bank, Leslie John. „Xhosa in town revisited : from urban anthropology to an anthropolgy of urbanism“. Doctoral thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/3636.
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3
Muranicova, Zuzana. „Personal anthropology“. The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1399902963.
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Fuller, Deborah. „Ionesco's Absurd Anthropology“. Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd922.pdf.
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5
Allen, Rika. „The anthropology of art and the art of anthropology : a complex relationship“. Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/2304.
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Thesis (MPhil (Sociology and Social Anthropology))--University of Stellenbosch, 2008.It has been said that anthropology operates in “liminal spaces” which can be defined as “spaces between disciplines”. This study will explore the space where the fields of art and anthropology meet in order to discover the epistemological and representational challenges that arise from this encounter. The common ground on which art and anthropology engage can be defined in terms of their observational and knowledge producing practices. Both art and anthropology rely on observational skills and varying forms of visual literacy to collect and represent data. Anthropologists represent their data mostly in written form by means of ethnographic accounts, and artists represent their findings by means of imaginative artistic mediums such as painting, sculpture, filmmaking and music. Following the so-called ‘ethnographic turn’, contemporary artists have adopted an ‘anthropological’ gaze, including methodologies, such as fieldwork, in their appropriation of other cultures. Anthropologists, on the other hand, in the wake of the ‘writing culture’ critique of the 1980s, are starting to explore new forms of visual research and representational practices that go beyond written texts.
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Dal, Pezzo Rolando. „Photography, sociology & anthropology“. FIU Digital Commons, 1999. http://digitalcommons.fiu.edu/etd/2708.
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An analysis of the social research done to date using photographs shows that photography, although used both in anthropology and sociology for data collection, as visual evidence and illustration, in photoelicitation or in time-studies, has not been fully exploited as an aid to see further and deeper in the social arena. Most social researchers still perceive photography as being simultaneously too complicated as a research aid and too creative and therefore unscientific to use as a research method.
This project is exploratory and argumentative and not directed towards the formulation of a model. I propose that the camera is the proper tool to obtain more precise, detailed, and complete date, to uncover and clarify meaning, to investigate and clarify the research question, and to help in the presentation of the results of social investigation. Therefore the camera should become more accepted as a tool for the modern social researcher notwithstanding its creative component and even because of it. Indeed, as any individual in a culture oversaturated with images, although trained to observe precisely and record objectively, the social scientist has learned to see only a few v things while editing and blocking out the rest. The camera, because of its ability to record the world with richness of detail, is the proper tool to obtain a more precise and more complete visual documentation, which is essential for an accurate reconstruction of meaning.
Lastly, I propose that the sociologist-anthropologist who accepts the challenge of integrating photography in his work should become also a skilled photographer, cultivating with practice the ability to intuitively perceive potential opportunities that may escape direct observation and developing a visual and emotional acuity that bridges the gap between intuition and the physical limitations of human perception. This new skill seems to be the result of an inner propensity to visual investigation combined with photographic practice and systematic studying of the history of photography and represents a jump of sophistication in the use of photography in more creative ways in social research, both conceptually and technically.
In looking at the body of work produced in visual social research as well as in photographic social analysis, it seems that the most successful and compelling outcomes have been produced by authors who explored the unique opportunities of in depth analysis offered by the synergy of images and text to conduct a social, autoethnographic or psychological discourse. This appears to me a most promising area of development for the immediate future of visual social research.
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Hucklesby, Claire Louise. „An Anthropology of Conservation“. Thesis, Durham University, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.507449.
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8
Ewart, Ian James. „An anthropology of engineering“. Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:69c42210-e6c0-49c7-bec2-4a27f2e9903c.
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This dissertation considers the place in anthropology of ‘production’ generally, and ‘engineering’ specifically, by asking the simple question: How do people make things? Scholars of material culture have until recently focused on issues of consumption, especially the consumption of commodities (Miller), and considered production only in the abstract. Other theoretical approaches are therefore drawn upon to act as a framework for the thesis, including network theory (Law and Latour), and environmental relationism (Ingold). A methodology of ‘parallel fieldwork’ was developed (from Bourdieu), to situate myself as an experienced engineer carrying out anthropological fieldwork. Work in a ‘familiar’ environment (the Didcot Railway Centre, UK) was used to provoke thoughts about engineering in my primary fieldsite (the Kelabit highlands, Borneo). Data from the UK thus helped frame my analysis of Kelabit engineering, presented here in four parts. First, using the construction of two bridges as a case study, I suggest that a design can be seen as the revelation of a potential future, rather than a complete plan, as is suggested by design researchers such as Lawson and Norman. Then, by looking at changing traditions of house-building, I demonstrate the intimate relationship between materials and environment, even as the environment becomes more industrialised (Tsing), and consider this example in the light of debates about materiality (Miller; Ingold). Personal involvement in the conception and building of a new suspension bridge allowed me to investigate in some depth the act of construction. As a communal project, this incorporated aspects of individual skill, in the way that Ingold has described, but also the organization of people, tools and materials, akin to Law’s ‘heterogenous engineering’. This leads me to conclude that a theory of engineering might come from due consideration of both these approaches to relational thinking. Finally, I describe an abandoned longhouse and trace its deconstruction, suggesting that this is an example of creative destruction (Colloredo-Mansfeld), and re-materialization (Gregson). The dissipation of the material parts of the building shows that engineered objects should be seen as an ongoing process of material creation and disposal, and not a unified whole. In conclusion, my hope is that this dissertation contributes to ideas about the place and nature of material culture, and advocates a more prominent place for ‘production’ within anthropology.
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Clinkenbeard, Dixie. „Anthropology of Global Jihadism“. Thesis, The University of Arizona, 2015. http://hdl.handle.net/10150/579305.
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Jihadism necessitates interpretation rather than strict classification; its historical relevance, contemporary use in Media, official and legislative use within Islam, and spiritual importance to Muslims provides a different meaning in each context. Global Jihadism is a recent phenomenon frequently associated with international terrorism targeted at the West. Jihadists have no observable profile; individuals known to be in association with these organizations come from heterogeneous backgrounds and nationalities. Characteristics can be offered that suggest likely recruits such as cues in terms of socioeconomic class, education and background, however, there is no direct evidence of strict attributes that represent the population. Identifying and screening jihadist recruits is exceedingly problematic for this reason, for both counterterrorism efforts and in distinction methods for how Jihadist organizations gain momentum. Determining what venue, whether Internet or face-to-face interaction, organizations choose in the selection process also depends on strategy and risk-assessment measures. This paper considers many aspects of the interpretation of Jihadism and how it is represented as a global phenomenon.
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Dalakoglou, Dimitris. „An anthropology of the road“. Thesis, University College London (University of London), 2009. http://sro.sussex.ac.uk/41398/.
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My ethnography begins providing its bibliographical, historical and geographic frameworks along the methodological issues in Chapter I. There, I outline the most explicit phenomena of postsocialism in Gjirokastër city, the introduction of private vehicles and private immobile property and their relationship with the radical transformations of the urban topography. This city today gradually centralises the road infrastructure, reflecting and facilitating the respective postsocialist social centralisation of spatial mobility and the increasing impact of the cross-border network on the social life of the city. The thesis continues in Chapter II with the history of motor-roads in Albania, with particular focus on the relationship between highways and modernisation during socialism and the paradox relationship between society and these infrastructures. During socialism Albanians had to build roads, but they were not able to use them, a process that paved in fact the way for the postsocialist social perceptions of roads and automobility. The main ethnographic and synchronic part begins in Chapter III and continues in Chapters IV and V where I study how the particular cross-border road network is perceived in postsocialist Gjirokastër, while I discuss its social agency after 1990. In Chapter III I focus on the contemporary road mythology in the city and I discuss it in reference other motifs of road mythology that are available in the bibliography. Chapters IV and V are the most important for the argument of the thesis as I emphasise the two most comprehensive road myths of the contemporary socio-cultural condition in Albania and I talk about their relationship with the actual materiality of that infrastructure in reference to the material dimensions of globalisation and transnationalism. In Chapter IV I present the politico-economic asymmetries of postsocialist capitalism in Albania as they are formed dialectically in the material and social constructions of Kakavije-Gjirokastër. In Chapter V, I continue with the dialectical scheme focusing on the social and material articulations of this transnationalism and fluidity from below, with focus on the ontological and material extension of the road: the houses built by migrants. There I show how the super-fluid and asymmetrical global relationships of the postsocialist transition are being familiarised and to a certain degree absorbed within the intimate material entity of the house, via the same road which incorporates and facilitates the international dependency of the society to the migratory process. The last chapter (VI) presents my conclusions emphasising the relationship between anthropology and roads, locating the current ethnography on the wider theoretical discussions on automobility infrastructures, space, time and scale.
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Boŝkoviḱ, Aleksandar. „Constructing gender in contemporary anthropology“. Thesis, University of St Andrews, 1996. http://hdl.handle.net/10023/13183.
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This thesis explores the ways in which gender and contemporary anthropology interact, with the special emphasis on the areas frequently referred to as "poststructuralist" or "postmodern." More specifically, I look at one aspect which postmodern approaches and feminist theories have in common: questioning of the dominant narratives. This questioning then leads through a series of constructed realities (or hyperrealities) to the realization of the importance of the concept of difference(s) in all its aspects. The ethnographic examples are from the Republics of Slovenia (primarily concerning feminist groups and scholars) and Macedonia (the region of Prespa, in the southwestern part of the country). In both countries the fall of communism has created a sort of a power hiatus, filled with questions about identity, the future and ways to organize the newly emerging societies (since both countries became independent in 1991). In that regard, both countries are hyper real. After the Introduction, I outline the debates surrounding "postmodern" approaches in anthropology, different theoretical assumptions, as well as the area(s) where these approaches can inform anthropological research. I start with the overview of the working definitions of "postmodernism" and the attitudes towards it that characterize current anthropological theory, continuing with what I regard to be the most illustrative examples of it being misunderstood and misrepresented, and concluding with the meeting point of postmodern anthropology and the study of gender. In the following chapters I present the results of my field research in Macedonia and in Slovenia, concluding with the theoretical implications of contemporary anthropological approaches to the study of gender, as well as the reasons for presenting it as basically a social construct. In Conclusion, I point out at the fact that gender studies seem to be the only area where postmodernism and anthropology interact in the most positive way, primarily through the full exploration of the concept of difference(s).
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Walker, Iain Bruce. „An historical anthropology of Ngazidja“. Thesis, The University of Sydney, 2002. https://hdl.handle.net/2123/27845.
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This thesis is an attempt to situate current development theory and practice in a historical context. The basic premise is that formal development projects on Ngazidja since independence have, generally, been unsuccessful. This lack of success can only be understood in a wider historical context that recognises contemporary social structures in Ngazidja as being the product of processes that draw deeply on external contacts and influences in constituting viable and strongly incorporative social systems. These processes are not susceptible to controlled intervention, external or internal, but are rather self-driven. This statement may seem self-evident to anthropologists, but is far from being so in the development industry.
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Barnns, Christopher Anne. „Feminist (re)visions of anthropology“. Thesis, The University of Arizona, 1994. http://hdl.handle.net/10150/291941.
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This thesis characterizes feminist anthropology's past, present and future. The early years of feminist anthropology were committed to explication of the relationship between gender and power. Currently feminists are engaging in new post-modern ideas. Post-modern concerns with epistemology and knowledge/truth production resound with feminist observations, but post-modern concepts of power, resistance and deconstruction present problems for feminists. For post-modern anthropologists, traditional ethnography has been replaced by experimental texts. Feminist anthropologists created the textual innovation of "voices." Feminist anthropological texts are now focusing on how women handle the complex and diverse power structures that oppress them, incorporating a focus on media and discourse. Recent feminist anthropology combines textual experimentation with a focus on resistance at its various levels. Future feminist anthropologists will return to the discussion of gender and power begun in the 70s retaining the post-modern textual experimentation and interest in resistance and power.
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Omari, Rita Kemunto. „Virtual anthropology? Reliability of three-dimensional photogrammetry as a forensic anthropology measurement and documentation technique“. Thesis, Omari, Rita Kemunto (2019) Virtual anthropology? Reliability of three-dimensional photogrammetry as a forensic anthropology measurement and documentation technique. Masters by Coursework thesis, Murdoch University, 2019. https://researchrepository.murdoch.edu.au/id/eprint/53977/.
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Establishing the identity of unknown remains is a vital role of forensic anthropology. While establishing identity is generally straightforward due to conventional methods of identification like DNA analysis, sometimes these methods are not applicable in the case of remains that are heavily skeletonized, severely decomposed or severely charred. In such instances, a forensic anthropologist will be called upon.
The role of the forensic anthropologist is to aid in the identification of remains when conventional methods such as DNA and fingerprinting are not applicable. They may also be required to collaborate with other experts like forensic odontologists in order to attain a positive identification. A number of methods are available to the anthropologist that can aid in achieving identification: comparative radiography, nonimaged records, craniofacial superimposition, dental comparison and craniofacial reconstruction. All the methods except nonimaged records require imaging, either in two dimensions or three dimensions.
Three-dimensional imaging is quickly becoming a vital tool for reconstruction, comparison, and analysis in forensic science. It has found applications in road accident reconstruction, facial reconstruction, comparison of patterned injuries to the injury-inflicting instruments, and anthropometry. The main three-dimensional imaging methods utilized in the forensic field are photogrammetry, laser scanning and radiological scanning (computed tomography (CT) and magnetic resonance imaging (MRI)), with forensic three-dimensional/computer aided design (3D/CAD)-supported photogrammetry being the method that is primarily used due to its low cost, rapid results, does not need expertise to operate, has no radiation risks and, above all, the record is permanent. Regardless of this, CT and MRI are more established methods and are widely used in a variety of industries.
The purpose of this paper is to compare and contrast the three-dimensional imaging methods currently employed in forensic science on the basis of reliability, reproducibility, and accuracy; with an ultimate aim of validating photogrammetry as an analytical and documentation method of forensic science.
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Vider, Jaanika. „Marginal anthropology? : rethinking Maria Czaplicka and the development of British anthropology from a material history perspective“. Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:1e8a95a0-b3a8-4886-9e28-7a5fb4d111e3.
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This thesis explores the history of British anthropology at the start of the twentieth century through a biographical focus on Maria Antonina Czaplicka (1884-1921). The title calls into question the marginalisation of people and processes in the history of anthropology that do not explicitly contribute to the dominant lineage of British social anthropology and offers to add depth and nuance to the narrative through analysis stemming from material sources. I use Czaplicka as a case study to demonstrate how close attention to a seemingly marginal person with an incomplete and scattered archival record, can help formulate a clearer picture of what anthropology was and what it can thus become. My research contributes to the understanding and appreciation of women's involvement in anthropology, calls into question national borders of the discipline at this point in time, highlights the networks that nurtured it, and demonstrates the potential that museum collections have for an enriched understanding of the history of anthropology. I propose that history of anthropology is better understood through a planar approach that allows multiple parallel developments to exist together rather than envisaging a linear evolution towards a single definition of social anthropology. The project lays the groundwork for further research into the role that museums can have for understanding anthropological legacy and the possibilities they may have in creating fresh understandings of the contemporary world.
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Anderson, Bruce Edward, und Bruce Edward Anderson. „Forensic anthropology as science: Is there a difference between academic and applied uses of biological anthropology?“ Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282649.
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The central issued explored by this research is whether forensic anthropology can be characterized as being fundamentally different from academically-oriented biological anthropology. My view--and thesis statement--is that they are not two fundamentally-differing pursuits. While I recognize that important differences do exist between these fields, I argue that the differences are not sufficient to draw a stark line between academically-oriented biological anthropology and its medico-legal application. The principal source of data marshaled in support of this view is my dozen-plus years experience as a student. then practitioner, of forensic anthropology. One hundred forensic anthropology case reports of mine are utilized to illustrate an example of the product that forensic anthropologists routinely supply to medico-legal and governmental agencies. However, more important than this product are the processes behind the issuance of such reports. I argue that while the product may be different--a necessity because the intended audience certainly is--the conscientious forensic anthropologist employs the same analytical processes as when engaged in academic pursuits. Thus, it is my position that forensic anthropologists remain biological anthropologists while performing medico-legal services.
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Mutaawe, Kasozi Ferdinand. „Self and social reality in a philosophical anthropology : inquiring into George Herbert Mead's socio-philosophical anthropology /“. Frankfurt am Main ; Bern ; New York (N.Y.) : P. Lang, 1998. http://catalogue.bnf.fr/ark:/12148/cb371984472.
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Iheagwara, Anayochukwu. „The Philosophical Anthropology of Liberal Cosmopolitanism“. Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36860.
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This thesis fills a gap in the political philosophy of liberalism by elaborating the conceptions of the human subject implicit in a central ideal of liberalism. The essence of that ideal is that fortuitous facts about an individual – one’s race, gender, religion, nationality, sexual orientation – ought not to determine one’s life chances. This ideal, I maintain, presupposes a philosophical anthropology. Tacit but essential in this presupposition is that contingency and vulnerability are ineliminable features of the human condition. One of the central aspirations of liberalism is to construct a world in which fortuitous facts about an individual do not determine the individual’s prospects of having a flourishing and dignified life.
This thesis argues that a close scrutiny of leading theories of liberal justice reveals that the indisputable fact of human vulnerability is regularly depicted as peripheral. I contend that the marginal depiction of vulnerability in liberalism constitutes a basic problem in the philosophical anthropology implicit in liberalism. I demonstrate this claim by analysing three broad models of philosophical anthropology that can be uncovered in liberal theories and that are the subjects of this study: the Economic Model, as exemplified in Rawls among others, the Sociological Model, exemplified in Will Kymlicka and theorists focusing on cultural concerns, and the Integrationist Model, occurring in at least two somewhat contrasting versions, one by Martha Nussbaum and one by Kwame Anthony Appiah.
I argue that the Economic and Sociological Models are in some ways inconsistent with the motifs of contingency and human vulnerability. Unlike the two other models, the Integrationist Model, I argue, is compatible with the motifs of the ideal of liberalism insofar as this Model portrays human beings as vulnerable subjects, as a consequence of universal features of humanity but also of specific features associated with a legitimate degree of local rootedness and partiality. The thesis thus argues by way of the Integrationist Model that liberal cosmopolitanism furnishes liberalism with a matching philosophical anthropology.
The overall aim of the thesis is to counter the tendency in an array of liberal theorists to ignore or deny the need for an underlying philosophical anthropology and ultimately to elaborate the essentials of the requisite conception.
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Wanigasekera, Gwenda Dorothy. „Transformations: Anthropology, Art and the Quilt“. The University of Waikato, 2006. http://hdl.handle.net/10289/2486.
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Drawing on both anthropological and quilt literature, this thesis shows the many different ways that made objects are thought about by different groups of people. Awareness of these differences permits a new perspective of 'Western' art and object making. This awareness allows a space in which to consider the importance of the process of making. Quiltmaking provides an interesting case study. This thesis therefore describes the field of quiltmaking activity that exists in New Zealand at the present time. This genre, as it is practised today, had its beginnings in the revival that began in this country during the 1970's. This study will show that the main impetus of this revival did not draw on known traditions in New Zealand, but rather on a largely imported tradition that had developed in the United States of America. Ideas about the status of quilts as art objects, comes from a mixture of influences. The tradition of quiltmaking in the United States was already a strong one and had been through a number of revivals. Aspects of this traditional culture influenced quiltmakers in New Zealand. Simultaneously, there was an equally strong sense of the quilt as an art object in New Zealand. However, art entrepreneurs in the United States certainly were part of the transformation of the quilt into an art object in that country. Their strategies of discourse and display drew on contemporary artworld ideologies and ultimately this valuation affected which quilts could be seen as 'art' in New Zealand. Through the use of participant observation, interviews and a questionnaire, the content of this study will show the many different ways that New Zealand quiltmakers work, their aims and goals for the quilts they make, and the ways these quilts are perceived by other quilters and the wider public. Some areas that have resulted in conflict and misunderstandings are discussed. As in any such group, conflicts and misunderstandings arise from the existence of different ways of valuing aspects of cultural activities. NB Unlike the hard copy of this thesis the colour plates in this electronic version are placed together between the chapters and the appendices.
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Smith, Shirleen. „Dene treaties, anthropology and colonial relationships“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ39593.pdf.
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Russell, Adam Hamilton. „Nurturing nature : men, steroids and anthropology“. Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416851.
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Perricone, Vincent. „The theological anthropology of George MacDonald“. Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/4853/.
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Through the imaginative literary genius of the Scottish author George MacDonald (1824-1905) an exploration of the Mystery of Man and his/her relationship with and to God is explored along the lines of Theological Anthropology. Myth and the literary genre of fantasy (which, like religion is moral in character and relies on relationships with supernatural forces) are explored as vehicles for transmitting and articulating deep truths about what it means to be human. Moral and spiritual growth are explored from psychological sources (Existential and Humanistic Schools of Psychology), and religious sources (Cambridge Platonists and Thomistic Theology) with the goal seen as the perfection of love --deification; And this understood as an irrevocable destiny for all rational creatures.
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Cartwright, Sophie Hampshire. „Theological anthropology of Eustathius of Antioch“. Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7840.
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Eustathius of Antioch is recognised as a pivotally important ‘Nicene’ figure in the early part of the ‘Arian’ controversy but, largely due to the paucity of sources, there is very little in-depth discussion of his theology. The recent discovery that Eustathius wrote Contra Ariomanitas et de anima, an anti-subordinationist treatise focusing on the soul, now preserved in an epitome, both offers unprecedented opportunities for understanding Eustathius’ theology. This thesis examines Eustathius’ theological anthropology, an important aspect of his thought. It considers the question with regards both intrinsic ontology and the meta-narrative of human history – soteriology and eschatology – and situates it within the context of fourth-century metaphysics and the uncertainty surrounding questions of human society raised by Christianity’s new status under Constantine. Eustathius’ picture of the relationship between the body and the soul relies on a hylomorphic dualism indebted to Platonised Aristotelianism, emphasising the interdependence of body and soul whilst sharply distinguishing them as substances. He regards the soul as passible in itself. Eustathius regards human beings as degraded both in existential state and in circumstance relative to the condition in which they were created and articulates the gap between human potential and human actuality primarily in terms of the relationship between Adam and Christ. Eustathius’ picture of Christ as perfect humanity is informed by a sense of radical disjunction between God and creation, typical of fourth-century metaphysics, and he consequently holds a relatively autonomous conception of human perfection. Eustathius regards free will as freedom to discern and choose the right thing, which relies on a fundamentally optimistic perception of human moral nature. Eustathius’ anthropology consistently grounds human essence and identity in earthly life and correspondingly founds his soteriology on the fulfilment of current potential, believing that Christ will reign, eschatologically, over an earthly kingdom.
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Kent, J. „Sound received : immersion, listening and anthropology“. Thesis, Liverpool John Moores University, 2016. http://researchonline.ljmu.ac.uk/4049/.
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Immerse yourself in a world of sound and approximations. This practice-led research is concerned with critically examining the roots and contemporary significance of immersion within sonic art and everyday life. This body of work has resulted from research into key issues repositioning the term immersion outside the normal parameters of art investigating the intertwining relationship between immersion, listening and anthrophony. The research has been informed by the working methods of selected contemporary artists using field recordings within various interior environments. Rigorous listening to works has also influenced and driven this research forward to search for definitions of immersion. The author analyses the sonic works produced by reflecting on his own practice, with the thesis focused on the works produced rather than any alternative historical notion of sonic arts. The thesis critically examines a collection of works perceived as immersive in nature and secondly explores the interaction with personal sonorous environments. This thesis presents a series of informative and illuminating original interviews that have reinforced expanded elements of immersion presented in the examination of the practice-led aspects of the work. These primary source interviews give a wide spectrum of opinions and experiences enabling the term and practices of immersion to be viewed outside the commonly viewed perceptions and practices that immersion evokes with artists’, audiences and individuals. Thirteen interviews with international artists’, curators and contemporary writers reflect on their personal experiences of immersion in art and critical methodological influences and practices. The interviews also discuss the contested adjectives that the term immersion evokes and the wider reaching impacts of the term beyond popular usages of the term. These essential interviewees include: Alan Dunn (multidisciplinary artist), BJ Nilsen (field recordist and sound artist), Budhaditya Chattopadhyay (researcher and sound artist), Chris Watson (field recordist and artist), Christine Sun Kim (sound artist), Daniela Cascella (curator, researcher and contemporary writer), David Hendy (researcher and contemporary writer), Francisco Lopez (sound artist), Hildegard Westerkamp (composer and sound ecologist), Markus Soukup (film and sound artist) Matthew Herbert (electronic musician), Ross Dalziel (Local Curator) and Sebastiane Hegarty (visual and sound artist). This primary research brings together, for the first time, a broad spectrum of experiences, opinions and views on immersion in sonic art and everyday life and re-considers the challenges presented when examining this theme. An accompanying collection of artistic recordings using three distinct methods is also presented as an integrated part of the thesis. First, using mobile phones to record the author’s everyday travels, conversations and movements. Secondly, it utilises the habituated environments and the in/significance of each reverberation by presenting recordings using delicate contact microphones. The third method utilises the phenomenological and abstract memories from the author’s autobiographical past, reconstructing the distant but real recollections. These methods illuminate the author’s immersive resonating capsule of isolated existence including and portraying the fragmented and often distorted everyday sonorous experience. Sound Received: Immersion, Listening and Anthrophony generates alternative and renewed thinking on immersion, re-definitions illuminating historical moments that have shaped much of the research. The unique collection of interviews and sonic recordings contributes to the expanding area of sonic discourse and offers a unique contribution to the field.
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Image, Isabella Christine. „The anthropology of Hilary of Poitiers“. Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4ccc22e2-5831-47b6-9413-9dac5b77ca3f.
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This thesis examines the theology of the fourth-century bishop, Hilary of Poitiers, concentrating particularly on two commentaries written at different times in his life. The thesis starts by examining the texts, and demonstrates that Hilary's commentary on Psalm 118 is loosely speaking a translation of Origen; by comparing both authors with Ambrose, the relationship between Origen and Hilary appears much closer than previously thought. The main body of the thesis examines Hilary's anthropological theology. Three chapters look at created human nature, looking at the relationship between body and soul, human nature as imago dei, and the extent to which human nature can be treated as a platonic universal. The general conclusion is that Hilary is not particularly platonic, and at this stage is not particularly stoic either, but rather is eclectic in his choice of philosophical ideas. The influence of Origen is clear but Hilary only uses Origen's theology critically. There follow four chapters on the Fall and its impact, focussing particularly on its effects on human nature. In particular it is shown that Hilary presages Augustine's teaching of the fallen will; in Hilary the Will is described as being in thrall to her mother-in-law Disobedience. Another human malady is the effect of the passions or emotions, where Hilary is influenced by Stoic ideas of the process of human action; nevertheless, concepts such as apatheia or the propatheiai do not appear in his work. These constraints on human action point towards Hilary's theology of original sin; indeed he appears to be the first author to use the phrase peccata originis in this sense. In the concluding chapter, Hilary's place in the continuum between Origen and Augustine is demonstrated; at very least, original sin cannot be called an African doctrine, since it first is named by Hilary, a Gaul.
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Cullen, Sandra. „Anthropology, state bureaucracy and the community“. Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272263.
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Otten, Willemien. „The anthropology of Johannes Scottus Eriugena /“. Leiden : New York ; København : Netherlands ; E.J. Brill, 1991. http://catalogue.bnf.fr/ark:/12148/cb354612808.
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Kim, Jinha. „The spiritual anthropology of John Cassian“. Thesis, University of Leeds, 2002. http://etheses.whiterose.ac.uk/288/.
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This thesis is an investigation into the spiritual anthropology of John Cassian, who composed two monastic works, the Institutes and the Conferences. Although Cassian transmits the teachings of the Egyptian desert fathers living in the later fourth century, many polemical mind-sets, from his Latin contemporaries to modem critics, have not been able simply to accept his delivery with a spirit of respect and support. In his texts, the doctrine of free will and grace has been judged to be Semi-Pelagian through the viewpoint of Augustinian orthodoxy. Moreover, since Salvatore Marsili's comparative study in the 1930s, it has been accepted that Cassian's ascetic theology depended heavily on the writings of Evagrius Ponticus. Thus, the authenticity of his texts has been obscured for over fifteen hundred years in the West. Consequently, they have been regarded as second-class materials in the primitive desert monastic literature. This thesis re-examines the above settled convictions, and attempts to defend Cassian's repeated statements that he wrote what he had seen and heard in the desert. As the two assertions both relate to anthropological issues, the thesis investigates Cassian's spiritual anthropology-, human created nature, the Fall, its results, salvation, perfection, free will and grace. Chapter I uses as the context Cassian's life and the monastic setting of Gaul that had an influence on his works. Chapter II explores a literary feature of his writings and identifies the authenticity of Cassian's texts in comparison with the desert monastic literature. Here, the thesis argues against the dominant assumption of his dependence on Evagrius'works and reveals that Cassian was not a transmitter of the Evagrian schemata. Chapter III focuses on the instructions of created human nature in Cassian's texts and establishes that they were derived from the Alexandrian and the desert theological tradition, not that of the Evagrian Origenist. Chapter IV deals with the Fall and its effect on human nature. In the process, the thesis verifies that Conferences XIII does not offer an alternative to the Augustinian teachings on grace, but reflects the doctrinal milieu within the Alexandrian theology, which was to be regarded as Semi-Pelagian in the eyes of later Augustinianism. Chapter V presents soteriology in Cassian's works, in which all related texts show the Eastern synergistic tendencies regarding grace and free will as cooperating harmoniously with each other for salvation. Overall, the thesis asserts that distinctive divergences and inconsistencies among the speakers in treating each theme serve to verify the authenticity of Cassian's Abbas. The thesis concludes that Cassian was,indeed,the most notable transmitter of oral and lived Egyptian monastic theology to the West, as he claimed.
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Fazeli, Nematallah. „Anthropology and politics in the twentieth century Iran : an examination of the genesis and development of Iranian anthropology“. Thesis, SOAS, University of London, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408147.
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Wilcken, Patrick. „Anthropology, the intellectuals and the Gulf War“. Cambridge : Prickly Pear, 1994. http://catalog.hathitrust.org/api/volumes/oclc/32394307.html.
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Haines, Martyn. „Marx, Engels and anthropology : a historical study“. Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385464.
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Gray, J. P. „The Christian anthropology of M.-D. Chenu“. Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599620.
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Marie-Dominique Chenu OP (1895-1990) did not complete a full treatment of Christian anthropology, yet his writing demonstrates that such a theology of humanity was the basis of his historical, ecclesiological and socio-political theological writing. In the thousand and more articles and small number of monographs Chenu published, he foreshadowed outlines for a theology of history, a theology of matter and a theology of the world. This study attempts to show that underpinning all these was his principal project, a theology of humanity. The evidence for Chenu’s Christian anthropology is introduced in this thesis through his early study of the dynamic of human understanding and faith, then further developed in his theological reflection on humanity through actual human situations like industrialised work, human socialisation in the church, his theology of history, and the nexus of matter and spirit in humanity which for him informed the authenticity of human engagement in the world. Chenu employed these twentieth century concerns in dialectical tension with the pre-modern theological methodology of St. Thomas Aquinas, situating current struggles over society and individuality, immanence and transcendence in their broadest historical and philosophical contexts. Chenu’s theological anthropology is incomplete, particularly given his deficient examination of human sinfulness, due to his overarching optimistic attitude to humanity. Such a positive outlook appears unsatisfactory from a contemporary perspective, yet there is also something challenging in Chenu’s hope for humanity and the realisation of its potential in the full humanisation he finds inaugurated in the Incarnation and leading humanity towards God’s future. Chenu’s theology mostly avoided being relativised by modernity’s agenda and thereby resisted stagnation in only mid-twentieth century concerns. Across a range of contemporary theological topics, Chenu explored a Christian anthropology that articulated the experimental and concrete ‘history’ of human life in relation to faith.
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Ford, Sharon Sylvia. „Wittgenstein, Cavell & imagination : a philosophical anthropology“. Thesis, University of Essex, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339227.
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Micocci, Andrea. „Prolegomena to an economic anthropology of capitalism“. Thesis, University of York, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245959.
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Kaur, Jastinder. „Towards an anthropology of coups in Fiji“. Thesis, SOAS, University of London, 2017. http://eprints.soas.ac.uk/24956/.
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Dooley, Peadar. „The role of anthropology in international development“. Thesis, Boston University, 1994. https://hdl.handle.net/2144/27638.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Parel, Kamala. „The theological anthropology of Clement of Alexandria“. Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271943.
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Behr, John. „Asceticism and anthropology in Irenaeus and Clement /“. Oxford : Oxford university press, 2000. http://catalogue.bnf.fr/ark:/12148/cb372103194.
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MacPhee, Marybeth. „Deodorized Culture: Anthropology of Smell in America“. University of Arizona, Department of Anthropology, 1992. http://hdl.handle.net/10150/112059.
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The sense of smell, though rarely considered important in America, clearly delineates cultural boundaries; this is both demonstrated and promoted through marketing and advertising of consumer products. Historical analyses is invoked to explain why Americans have different tolerances for body odor than their European predecessors. Cultural perceptions of smell are assessed according to Maiy Douglas's models; they are also related to American views of disease and social structure. Odor control manifests as both the American ideal of self-control and as individual expression, or release. The inherent contradictions of these cognitive models are underscored when American culture is examined in terms of its need to control body and environmental odors.
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Taylor, John Mitchell 1963. „(Fill in blank) Homelessness and professional anthropology“. Thesis, The University of Arizona, 1994. http://hdl.handle.net/10150/291876.
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This paper reconsiders the relation between what is studied, here homelessness, and the way of study, here anthropology. We will arrive at the notion of moral regulation which is useful in thoughts of the complex implications of otherwise seemingly disparate phenomena: homelessness and anthropology. Along the way we touch on order and morality. It is suggested that the professionalization of anthropology might be an active detriment to cogent anthropological analysis.
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Bérubé, Michelle. „Healing Sounds: An Anthropology of Music Therapy“. Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38559.
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Music therapy has been recognized as a legitimate health practice in Canada since after the Second World War. While research shows the emotional, social and health benefits of music therapy, researchers have failed to agree on the reason music can be beneficial to health. I argue that affect could be the key to understanding the myriad ways in which music, and music therapy, can have a positive effect on health. Through the lens of affect theory, I explore embodiment, relationship-building and aesthetic creation as three areas in which music can allow the harnessing of affect towards health goals. I note music’s powerful affect on the human body and movement, and the ways in which these affects are mobilized towards specific clinical goals. I explore the various human-to-human and human-to-sound relationships that are mobilized, created or strengthened through music therapy interventions, and how they relate to health and to the affect of “becoming”. Finally, I note the strong evidence for musical and aesthetic creation as a part of self-care, both by music therapists and by their clients, and argue for a broader understanding of how creativity impacts health, by allowing people to affect their environments and “become themselves”.
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DI, PRIMA NICOLO'. „Design Anthropology. Approccio per un design sociale“. Doctoral thesis, Politecnico di Torino, 2022. http://hdl.handle.net/11583/2969099.
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Gallagher, Melissa Elizabeth. „The archaeology of late nineteenth-century health and hygiene : a view from San Francisco /“. [Rohnert Park, Calif.], 2006. http://www.sonoma.edu/anthropology/Celebrating%20100th%20MA.htm.
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Debacker, Luc. „Anthropologie philosophique du langage à l'école de linguistique à Saint-Pétersbourg/Philosophical anthropology of language in the linguistic school in St.Peterburg“. Université catholique de Louvain, 2006. http://edoc.bib.ucl.ac.be:81/ETD-db/collection/available/BelnUcetd-06262006-220358/.
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The purpose of the essay consist of presenting, analysing and comparing the different philosophical approaches of language in St.Peterburg. The later are based on the study of several notions : symbols, reality, truth, speech, and so on. This work also deals with various paradigms such as language phenomenology, philosophy of symbolic forms, semiotic interpretation of language, structuralist approach of language,philosophical anthropology of language and cultural pattern of language./Le présent essai a pour but de présenter la philosophie du langage à Saint-pétersbourg. Il comprend l'analyse de diverses notions : symbole, réalité, langue et parole, etc. On y retrouve divers paradigmes tels que la phénoménologie du langage, la philosophie des formes symboliques, l'approche structuraliste du langage.
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Hathaway, Wendy Ann. „"Ethnographizing" service-learning creating a politically engaged anthropology /“. [Tampa, Fla.] : University of South Florida, 2005. http://purl.fcla.edu/fcla/etd/SFE0001373.
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Offord, Mark. „Wordsworth, enlightenment anthropology, and the literature of travel“. Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611957.
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Cantrell, William D. „Placing anthropology in local schools : a collaborative project“. Virtual Press, 2003. http://liblink.bsu.edu/uhtbin/catkey/1272764.
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The purpose of this thesis is to develop, implement, and evaluate a program to incorporate anthropology into precollegiate education at the local level. While the focus of this project is on secondary education, I hope that it will serve as a model for individuals interesting in incorporating anthropology at all levels.I have structured my thesis in four parts. In part one I discuss the background of attempts to incorporate anthropology into precollegiate curriculums on both the local and national level. Part two of the thesis focuses on analyzing data gathered through interviews with local educators in an attempt to formulate an effective intervention strategy. In part three I discuss and implement my intervention program. Part four of this thesis focuses on the evaluation of the intervention. In the conclusion, I revisit these issues and address some final thoughts about the project (including suggestions for future projects along these lines).Department of Anthropology
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Power, David John. „The Christian anthropology of Augustine Baker's 'Holy wisdom'“. Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/the-christian-anthropology-of-augustine-bakers-holy-wisdom(05feca5c-3449-4ae3-82d4-750a7afed593).html.
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Gibson, Philip. „Learning, culture, curriculum and college : a social anthropology“. Thesis, University of Exeter, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272986.
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Jeevendrampillai, D. „Making the local : anthropology & the suburban citizen“. Thesis, University College London (University of London), 2016. http://discovery.ucl.ac.uk/1474045/.
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Through anthropology at the edge, this thesis looks at how social projects form in dialogic relation to the ‘other’ as they meet and contest the meaning, values and forms of the material world. This PhD emerged between two social projects who aimed to make better suburbs. One, the Adaptable Suburbs Project (ASP) aimed to release the “untapped potential” of suburbs through a methodology of architectural analysis that combined different data sources. An online mapping platform aimed to collect oral testimonies from residents to reveal the “meaning, values, symbols” of the built environment. The location of a mountain, destroyed by a giant, was added by a group of local enthusiasts - the “Seething Villagers”. Playing with notions of history, myth and “fact”, Seethingers create events and “stupid” stories to create meaningful communities which “allow people to shine”. The story was refused by the ASP as the historical “fact” compromised the communicative ideal of deliberative democracy that underpinned the mapping project. Both social projects, one making better through academically informed planning policy at a national level, the other through forming “resilient” communities at a local level, met again in a council meeting. Here one social project, - Seethingers, as local citizens - articulated the values and meanings of the built environment through the framework of the other in order to object to planning application. It is here where the effects of the refusal were felt again. Producing efficacious knowledge and articulations about the world takes “work”. This thesis asks what sorts of subjectivities emerge at the edge of social projects, in moments of contestations, and what is lost in this process? Subjectivities emerge, not from the centre of a social project, but from the edge where it is always meeting the other. This thesis examines (and is) the material transfer of knowledge of ‘the other’ and its social, ethical and political implications.