Статті в журналах: "Anthropology and psychology"

1

MORRIS, BRIAN. "Anthropology & Psychology." Royal Anthropological Institute 9, no. 1 (March 2003): 163–64. http://dx.doi.org/10.1111/1467-9655.t01-10-00009.

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2

MENCHACA, MARTHA. "Anthropology & Psychology." Royal Anthropological Institute 9, no. 1 (March 2003): 164–65. http://dx.doi.org/10.1111/1467-9655.t01-11-00009.

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3

DENNIS, PHILIP A. "Anthropology & Psychology." Royal Anthropological Institute 9, no. 1 (March 2003): 165–66. http://dx.doi.org/10.1111/1467-9655.t01-12-00009.

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4

KNIGHT, CHRIS. "Anthropology & Psychology." Royal Anthropological Institute 9, no. 1 (March 2003): 162–63. http://dx.doi.org/10.1111/1467-9655.t01-9-00009.

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5

Guseltseva, Marina. "Personality psychology and anthropological discourse: In search of new approaches." Vestnik of Saint Petersburg University. Psychology 12, no. 2 (2022): 132–49. http://dx.doi.org/10.21638/spbu16.2022.203.

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Modern anthropology is a cycle of disciplines that study a person in culture and are devoted to various aspects of human existence. At the same time, in international discourse, anthropolo- gy is most often understood today as sociocultural anthropologies. However, due to historical and political reasons, neither social, nor cultural, nor psychological anthropology appeared in Russia in the 20th century as institutionalized research directions, and the study of variations in personality development in a variety of cultures took place not so much in psychology as it was scattered in the interdisciplinary space of socio-humanitarian sciences. Today, this situation has not only repeatedly reflected disadvantages, but also less obvious advantages. Spontaneous transdisciplinarity is becoming an important resource in the social sciences, in- cluding psychology. Interacting research fields produce mixed methods and methodologies; cognitive focuses are shifting from traditional subjects of study to mobile research projects; from subject-oriented to problem-oriented research. Personality psychology, sociology of changes, anthropology of our time are included in the intellectual movement, comprehending the issues of how to study a person in a transitive society; how to investigate a personality in change; how to comprehend individuality in the transformations of everyday life, identity in the transformations of the global world. At the same time, responding to current challenges by searching for new approaches and methodologies, psychology, sociology and anthropology are collectively participating in the transformation of the model of cognition. It is suggested that in the current cognitive situation, anthropological discourse can serve as a source of re- newal and critical rethinking of psychological concepts, a space of possibilities in the develop- ment of personality psychology. Materials are presented that confirms this assumption.

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6

Dickemann, Mildred. "Psychology, Wilson, and Darwinian Anthropology." American Anthropologist 91, no. 1 (March 1989): 194–95. http://dx.doi.org/10.1525/aa.1989.91.1.02a00210.

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7

Canfield, John V. "Folk Psychology Versus Philosophical Anthropology." Idealistic Studies 29, no. 3 (1999): 153–71. http://dx.doi.org/10.5840/idstudies19992937.

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8

Daniel, Steven. "The anthropology of folk psychology." Behavioral and Brain Sciences 16, no. 1 (March 1993): 38–39. http://dx.doi.org/10.1017/s0140525x00028752.

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9

Sawano, Michiko, Kenji Yokotani, Kengo Yokomitsu, and Syuji Iijima. "Bridging psychology and medical anthropology." Proceedings of the Annual Convention of the Japanese Psychological Association 83 (September 11, 2019): IS—003—IS—003. http://dx.doi.org/10.4992/pacjpa.83.0_is-003.

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10

DUNNE, TIMOTHY P. "Environmentalist clinical psychology: creeping anthropology?" Clinical Psychology Forum 1, no. 37 (November 1991): 23–24. http://dx.doi.org/10.53841/bpscpf.1991.1.37.23.

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11

Heelas, Paul, and Gustav Jahoda. "Psychology and Anthropology: A Psychological Perspective." Man 20, no. 1 (March 1985): 180. http://dx.doi.org/10.2307/2802254.

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12

Woodbury, Nathalie F. S. "The Intersection of Psychology and Anthropology." Anthropology News 28, no. 9 (December 1987): 3. http://dx.doi.org/10.1111/an.1987.28.9.3.

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13

Kuper, Adam. "Psychology and anthropology: the British experience." History of the Human Sciences 3, no. 3 (October 1990): 397–413. http://dx.doi.org/10.1177/095269519000300307.

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14

Vande Kemp, Hendrika. "Psychology, Theological Anthropology and Demarcation Criteria." Theory & Psychology 7, no. 5 (October 1997): 714–16. http://dx.doi.org/10.1177/0959354397075011.

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15

Lourie, Svetlana V. "To the Question of the Three System Theory: Culture and Psychology. American Anthropology Experience As Applied to Orthodox Culturology." Almanac “Essays on Conservatism” 64 (June 30, 2021): 148–72. http://dx.doi.org/10.24030/24092517-2021-0-2-148-172.

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Анотація:

The article raises the question of the relation between culture and psychology that used to be one of the key issues in American cultural anthropology. The tendency to view an individual as culture projection that was typical for the anthropology in the first half of the 20th century, did not find empirical confirmation. In the following years there appeared the “two system” theory within the framework of which the psychological and cultural phenomena exist as two independent sets. In the end of the 20th century there emerged again the tendency to overcome the barrier between culture and psychology. In the article the author analyzes the new attempts to establish the connection between the cultural and psychological issues in their interaction within the framework of the allied subjects, – psychological anthropology, cognitive anthropology and cultural psychology. The author suggests her own approach to the problem of culture and psychology based on the Orthodox doctrine of the composition of man.

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16

Fessler, Daniel M. T. "The Next Frontier: Anthropology and Evolutionary Psychology." Anthropology News 37, no. 9 (December 1996): 7. http://dx.doi.org/10.1111/an.1996.37.9.7.2.

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17

Guseltseva, Marina S. "MAN AND THE WORLD IN A SITUATION OF CHANGE: A TRANSDISCIPLINARY APPROACH." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 1 (2022): 12–34. http://dx.doi.org/10.28995/2073-6398-2022-1-12-34.

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The problem of studying the transformations of modernity is relevant today in psychology and social sciences. The most well-founded changes in man and the world were considered in international anthropology, starting from the second half of the twentieth century. At the specific scientific level of methodology, research strategies were developed here and new directions arose – anthropology of contemporary, anthropology of globalization, anthropology of the future. At the general scientific level of methodology, the instrument for studying the transformations of man and the world is a transdisciplinary approach that integrates the studies of psychology and social sciences. At the same time, transdisciplinarity manifests itself today not only as a conscious methodological strategy, but also as a spontaneous practice in a problem-oriented cognitive space. The issues of identity formation, socialization of the younger generations, personal development in the context of globalization and in a situation of change constitute today the general problem field of psychology, anthropology and other social sciences. Psychology in this cognitive context is able to expand the horizon of ideas about man and the world, including through the reception of modern anthropological concepts. One of the problems that is being considered today in psychology, sociology, and anthropology is the clash in one socio-cultural space of different values, lifestyles and worldviews. Discussed in the context of the anthropology of contemporary, the forms of socialization are united by a transdisciplinary approach, which, integrating these studies at the general scientific level of methodology, at the specific scientific level, reveals the antinomies of simplicity and complexity, commonality and differences, constancy and change, structures and processes. Normative diversity is introduced as a construct that reflects the idea of positive socialization in modern society, characterized by increased sociocultural mobility, creolization (cultural mixing) phenomena, and diversification of life strategies.

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18

Theron, Johann. "The Psychology of the Spirit and Oepke Noordmans." Journal of Reformed Theology 3, no. 3 (2009): 307–20. http://dx.doi.org/10.1163/187251609x12559402787191.

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AbstractOepke Noordmans, the Dutch theologian, has described the Holy Spirit as interpreter and comforter. This chapter explores Noordmans' critical anthropology by showing how the Spirit's interpretation of the cross of Christ to comfort mankind critically challenges the positive humanistic anthropology in our society today. Sin cannot be scientifically explained, but expresses mankind's relationship to God. Kierkegaard, Dostoyevsky, and Kohlbrugge contribute to the discussion.

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19

Abdullaeva, M. M. "SOME REMARKS ON GENDER STEREOTYPE RESEARCH METHODS." International Journal Of History And Political Sciences 3, no. 12 (December 1, 2023): 12–18. http://dx.doi.org/10.37547/ijhps/volume03issue12-03.

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the article talks about the manifestation of gender stereotypes in different families and the methods that can be used to determine its level today. In this, the issues of complex research, synthesising the theoretical and practical methods of socio-cultural anthropology, gender anthropology, gender psychology, family psychology, ethnopsychology and ethnosociology, are covered.

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20

Zaichenko, A. A. "Сonstitutional Psychology". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 10, № 2 (2010): 64–69. http://dx.doi.org/10.18500/1819-7671-2010-10-2-64-69.

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The subject of the constitutional psychology is correlations of constitutional – body, dermatoglyphic, serologic and psychological (personality, and mainly temperamental, «psychodynamic») features. Constitutional psychology is developing on the boundary between biological psychology (the area of psychology which uses the observations of behavioral and biological parameters with the purpose of identifying their associations) and constitutionology (the division of physical [biological] anthropology), the subject of which is the constitution of a person – the set of organism properties associated with sensibility and individual diversity of the biological time (features, rate of individual development).

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21

Bohleber, Werner. "The Restoration of Psychoanalysis in Germany After 1945: Some Focal Points in the Development of Clinical Theory." Psychoanalysis and History 4, no. 1 (January 2002): 5–20. http://dx.doi.org/10.3366/pah.2002.4.1.5.

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After 1945, the development in psychoanalysis in Germany was initially dominated by the programme that had begun at the Göring Institute of integrating the schools of depth-psychology. The connection to philosophical anthropology led to a polemic against a form of psychoanalysis based on the natural sciences. The return of psychoanalysis as it was taught in the International Psychoanalytical Association and the advance of ego psychology put an end to this development. The hermeneutic debate of the 1960s was an impetus for fruitful further developments in ego psychology (‘scenic understanding’) as well as in object relations psychology and the related treatment technique. The debate over the severe pathologies at the end of the 1970s did not bring forth much in the way of independent contributions. The ruptures in this development of psychoanalysis in Germany are interpreted against the background of the coming to terms with National Socialism and the Holocaust. Nach 1945 beherrschte zunächst das im Göring Institut begonnene Programm der synoptischen Verbindung der tiefenpsychologischen Schulen die Entwicklung der Psychoanalyse in Deutschland. Die Verbindung mit der philosophischen Anthropologie und deren scharfer Gegensätzlichkeit zwischen Natur und Geist führte zu einer Polemik gegen die naturwissenschaftliche Psychoanalyse. Die Rückkehr der Psychoanalyse Sigmund Freuds und das Einströmen der Ich-Psychologie beendete diese Entwicklung. Angestoßen durch die Hermeneutik-Debatte der sechziger Jahre kam es zu fruchtbaren Weiterentwicklungen der Ich-Psychologie (‘szenisches Verstehen’) sowie der Objektbeziehungspsychologie und damit verbunden der Behandlungstechnik. Zu der Debatte um die schweren Pathologien Ende der siebziger Jahre entstanden keine eigenständigen Beiträge mehr. Die Brüche in dieser Entwicklung der Psychoanalyse in Deutschland werden auf dem Hintergrund der Auseinandersetzung mit Nationalsozialismus und Holocaust interpretiert. Scham, Schuld, Idealisierung sowie die Diffusion der Generationsgrenzen bildeten ein untergründiges Spannungsfeld.

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22

Parsons, Michelle Anne. "Being unneeded in post-Soviet Russia: Lessons for an anthropology of loneliness." Transcultural Psychiatry 57, no. 5 (March 30, 2020): 635–48. http://dx.doi.org/10.1177/1363461520909612.

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The problem of loneliness is receiving increasing attention in the popular media and among social scientists. Despite anthropology's rich engagement with emotions and experience, the anthropology of loneliness is still scant. In psychology, loneliness has been defined as relational lack. In this article, I reconsider one culturally specific form of relational lack—being unneeded among post-Soviet Muscovites. I draw on the anthropological literature on emotion, exchange, and morality to suggest that being unneeded is an ethical commentary on a lack of recognition. During Soviet times, recognition was secured through informal social exchange practices. Being unneeded among middle-aged and elderly post-Soviet Muscovites is therefore connected to a constricted ability to give and experience recognition. One avenue of analysis for an anthropology of loneliness is to consider social exchange practices and how these connect with societal and moral dimensions of loneliness.

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23

Herzlich, Claudine. "A journey in the field of health: From social psychology to multi-disciplinarity." Journal of Health Psychology 23, no. 3 (June 29, 2017): 386–96. http://dx.doi.org/10.1177/1359105317709474.

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“Health psychology” is a newer sub-discipline whose research methodologies, theories, and practices were borrowed from diverse areas of psychology. It appeared later in France than in the United States or United Kingdom. In 1966, I adopted a perspective between anthropology and psycho-sociology of medicine. I never have self-identified as a “Health Psychologist”, continuing to work outside of disciplinary boundary constraints, but studied health questions moving first from psychology (and anthropology), through social psychology to sociology. By the 1980s, I adopted an even broader multi-disciplinary approach to health, as the HIV/AIDS epidemic urgently challenged health researchers/practitioners, in France and worldwide.

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24

Jackson, John P. "Definitional Argument in Evolutionary Psychology and Cultural Anthropology." Science in Context 23, no. 1 (January 26, 2010): 121–50. http://dx.doi.org/10.1017/s0269889709990263.

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ArgumentEvolutionary psychologists argue that because humans are biological creatures, cultural explanations must include biology. They thus offer to unify the natural and social sciences. Evolutionary psychologists rely on a specific history of cultural anthropology, particularly the work of Alfred Kroeber to make this point. A close examination of the history of cultural anthropology reveals that Kroeber acknowledged that humans were biological and culture had a biological foundation; however, he argued that we should treat culture as autonomous because that would bring benefits to the biological sciences as well as the human sciences. Hence, the historical caricature of his work by evolutionary psychology fails. The paper concludes that cultural anthropologists were successful in creating their discipline, at least in part, because they argued by pragmatic definition. Evolutionary psychology, on the other hand, offers an essentialist definition of “culture” and thus offers a much less promising vision of interdisciplinary collaboration.

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25

김기철. "Pastoral Theological Anthropology of Bridging Theology and Psychology." THEOLOGICAL THOUGHT ll, no. 170 (September 2015): 249–82. http://dx.doi.org/10.35858/sinhak.2015..170.008.

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26

Bendjelid, Abed. "FIRST RESEARCH II Anthropology, Sociology, Geography, Psychology, Literature." Insaniyat / إنسانيات, no. 29-30 (December 30, 2005): 11–14. http://dx.doi.org/10.4000/insaniyat.9385.

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27

Sperber, Dan. "Anthropology and Psychology: Towards an Epidemiology of Representations." Man 20, no. 1 (March 1985): 73. http://dx.doi.org/10.2307/2802222.

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28

Connor, John W. ": Psychology and Anthropology: A Psychological Perspective . Gustav Jahoda." American Anthropologist 87, no. 2 (June 1985): 474–75. http://dx.doi.org/10.1525/aa.1985.87.2.02a00790.

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29

Williams, Vernon J. "Fatalism: Anthropology, Psychology, Sociology and the IQ Controversy." Journal of African American Studies 13, no. 1 (December 10, 2008): 90–96. http://dx.doi.org/10.1007/s12111-008-9074-1.

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30

Haldane, John. "Incarnational Anthropology." Royal Institute of Philosophy Supplement 29 (March 1991): 191–211. http://dx.doi.org/10.1017/s1358246100007542.

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The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish the idea that opposition to scientific and Cartesian ways of thinking is by no means philosophically eccentric. Perhaps this partly explains the increasing British and North American interest in ‘continental’ thought, particularly as it bears (as most of it does) on the nature of human beings. Husserl, Heidegger, Merleau-Ponty and Sartre are obvious enough subjects for such attention.

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31

Krage, Michael, and Christopher Daood. "The Biology of Morality." Politics and the Life Sciences 11, no. 2 (August 1992): 268. http://dx.doi.org/10.1017/s0730938400015288.

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A conference titled “The Biology of Morality: A Multidisciplinary Dialogue” was held at Bethel College in St. Paul, Minnesota, on March 13 and 14, 1992. Organizers James Hurd (anthropology) and Carole Young (psychology) focused the conference around the question, “Are adaptation and natural selection sufficient explanations for the rise of morality and moral systems, or must we seek explanation beyond the natural sciences?” The presenters came from a variety of fields, including biology, theology, psychology, philosophy, and anthropology.

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32

Sheppard, Eileen. "Anthropology and the development of the Transpersonal Movement: Finding the Transpersonal in Transpersonal Anthropology." Transpersonal Psychology Review 11, no. 1 (2007): 59–69. http://dx.doi.org/10.53841/bpstran.2007.11.1.59.

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Transpersonal Anthropology (hereafter ‘TA’) is a growing field within Social Anthropology. It has many similarities with Transpersonal Psychology and, I believe, can offer useful ideas and approaches to study. In particular, it offers a much wider view of human experience than Western psychology because it is based on non-Western peoples, their concepts, philosophies, ways of life and experiences. Secondly, Social Anthropology as a whole has undergone much soul-searching and analysis of its methods,and many of its findings are appropriate across the Social Sciences. But in my view TA appears to have narrowed its vision, and maybe our two disciplines can fruitfully inform each other. I will begin with a brief history of Social Anthropology and its treatment of the sacred and spiritual. This gives something of an explanation as to how TA has developed in a particular way. I will offer an alternative model based on my Fieldwork: I have been studying the Transpersonal within mild altered states of consciousness (ASCs), both sacred and secular, as part of ordinary everyday ‘streams of consciousness’ (James, 1950), and therapeutic effects of such states.

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33

Greenfield, Patricia M. "What Psychology Can Do for Anthropology, or Why Anthropology Took Postmodernism on the Chin." American Anthropologist 102, no. 3 (September 2000): 564–76. http://dx.doi.org/10.1525/aa.2000.102.3.564.

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34

Leonov, V. "Patristic anthropology opportunities to form new humanitarian approaches in scientific and educational environment." Psychological-Educational Studies 6, no. 1 (2014): 180–90. http://dx.doi.org/10.17759/psyedu.2014060121.

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The author notes the growing interest in patristic anthropology in recent decades, emphasizes its contact points with the secular humanities (especially with psychology, pedagogy and philosophy), lack of fundamental contradictions between them and relevance of their concepts, defines the basic coordinates of the problem field of its study and ways to overcome differences. For psychology and pedagogy, the Christian anthropology could become a new coordinate system, in space of which the spiritual content of already established scientific facts and theories will be revealed, the opportunities will occur for moral interpretations of the known phenomena in order to be used for specific real help. This approach allows us to speak about the prospects of the Orthodox psychology and Orthodox pedagogy. According to the author, the potential of Christian anthropology and its potential use in the scientific community are great, but for the development of this area not only intellectual effort of the research team is necessary, but a global rethinking of attitudes of modern society.

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35

Węgrzecki, Janusz. "Personalizm jako perspektywa teoretyczna nauk o polityce." Politeja 19, no. 2(77) (July 14, 2022): 163–77. http://dx.doi.org/10.12797/politeja.19.2022.77.07.

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PERSONALISM AS AN APPROACH IN POLITICAL SCIENCES Social sciences such as political sciences, psychology, and sociology formulate two types of theories: more general approaches and specific theories build within this domain. The article presents dominant approaches in psychology, sociology, and political sciences. In psychology, the approaches include psychoanalysis, behaviorism, and humanistic psychology. In political sciences, there are seven main approaches: behavioralism, rational choice, institutionalism, feminism, interpretative theory, Marxism, and normative theory. Every approach encompasses many specific theories regarding individual problems. The article defends the idea that we need to accept personalism as an approach in political sciences. There are many studies and theories developed in personalistic approach that legitimate this stance. Next, the article analyzes the dispute over anthropology. The last part contains implications of dignity anthropology to formulate detailed political theories.

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36

Kanner, Melinda. "Psychological anthropology." Journal of the History of the Behavioral Sciences 34, no. 1 (1998): 88–89. http://dx.doi.org/10.1002/(sici)1520-6696(199824)34:1<88::aid-jhbs28>3.0.co;2-x.

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37

Roeckelein, Jon E. "Hierarchy of the Sciences and Terminological Sharing of Laws among the Sciences." Psychological Reports 81, no. 3 (December 1997): 739–46. http://dx.doi.org/10.2466/pr0.1997.81.3.739.

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A variable called index of terminological sharing that measures the extent to which one science shares lawful concepts from another science was used to assess hypotheses concerning the concept of an hierarchy of sciences and psychology's terminological relationship with other sciences. (1) The values of the index will be relatively small for the natural sciences (physics, chemistry, biology) as compared to the relatively large values for the social sciences (anthropology, sociology), and (2) the index's value for psychology will be closer to the mean value of the social sciences than to that of the natural sciences. Analysis showed only a 17% agreement between the present data and the relative ordering of the sciences assumed by the hierarchy. Hypothesis 1 was confirmed, but not Hypothesis 2. Index values for psychology were closer to those of the natural sciences than to those of the social sciences. Psychology appears to have a relatively high terminological independence concerning citation of shared lawful concepts in textbooks as compared to other sciences, but also psychology shows a large and disproportionate use of eponyms in references to shared lawful concepts. It was suggested that new quantitative-comparative measures, in addition to the present index, be developed to understand further psychology's relationships with other sciences.

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38

Rowe, Taasogle Daryl. "Black Psychology and the African Psychology Institute." Journal of Black Psychology 39, no. 3 (May 21, 2013): 269–71. http://dx.doi.org/10.1177/0095798413480678.

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39

Wertsch, James V. "Cognitive Anthropology Reviewed." Contemporary Psychology: A Journal of Reviews 41, no. 10 (October 1996): 1018. http://dx.doi.org/10.1037/004535.

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40

Mithen, Steven. "Understanding Mind and Culture: Evolutionary Psychology or Social Anthropology?" Anthropology Today 11, no. 6 (December 1995): 3. http://dx.doi.org/10.2307/2783517.

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41

Khoroshilov, Dmitry A. "CULTURE AND PERSONALITY: FROM HISTORICAL ANTHROPOLOGY TO SOCIALl PSYCHOLOGY." RSUH/RGGU Bulletin. Series Psychology. Pedagogics. Education, no. 1 (2020): 12–24. http://dx.doi.org/10.28995/2073-6398-2020-1-12-24.

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42

Witztum, Eliezer, and Yehuda Goodman. "Further Reflections on Therapy, Psychology, Anthropology and the Haredim." Transcultural Psychiatry 36, no. 4 (December 1999): 465–75. http://dx.doi.org/10.1177/136346159903600406.

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43

Whitehouse, Harvey. "The Coexistence Problem in Psychology, Anthropology, and Evolutionary Theory." Human Development 54, no. 3 (2011): 191–99. http://dx.doi.org/10.1159/000329149.

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44

Hadzantonis, Michael. "Towards a Progressive Asian Linguistic and Cultural Psychology." Journal on Asian Linguistic Anthropology 1, no. 3 (July 1, 2019): 30–35. http://dx.doi.org/10.47298/jala.v1-i3-a4.

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Traditional Linguistic and Cultural Anthropology has been predicated on traditional systems of thought, such as colonialism and that the west has been a purveyor of intellectual work and its traditions. Consequently, the shaping of Asian and non-Asian academic and industrial sector has emerged to separate these two regions, though dynamically. This paper seeks to provide a new framework for Anthropologically describing Asian Linguistic and Cultural contexts, which show great contradiction. The paper builds on colonialism and post colonialism, and then draws on a comparative ethnography of Asian and non-Asian regions, to present that the symbolic typologies of each of these regions show contradiction. The paper then presents that these contradictions speak against both traditional notions of Asia and non-Asia, and that traditional Linguistic and Cultural Anthropology can become modal, and can be realigned to incorporate complex perspectives in the symbolic analysis of language and culture.

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Lima, Marcelo Guimaraes. "From Aesthetics to Psychology: Notes on Vygotsky's Psychology of Art." Anthropology & Education Quarterly 26, no. 4 (December 1995): 410–24. http://dx.doi.org/10.1525/aeq.1995.26.4.05x1061u.

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46

Silva Bento, Maria Aparecida. "Brazilian Psychology." Journal of Black Psychology 39, no. 3 (May 21, 2013): 304–6. http://dx.doi.org/10.1177/0095798413480661.

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47

Roeckelein, Jon E. "Psychology among the Sciences: Comparisons of Numbers of Theories and Laws Cited in Textbooks." Psychological Reports 80, no. 1 (February 1997): 131–41. http://dx.doi.org/10.2466/pr0.1997.80.1.131.

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A measure called “theories-to-laws ratio” (number of cited theories divided by number of cited laws in textbooks) was used to assess hypotheses concerning the concept of an “hierarchy of sciences” and psychology's place among the sciences. (1) The ratio will be well-balanced, i.e., show low values, for the “natural” sciences (physics, chemistry, biology) and be poorly balanced, i.e., show high values, for the “social” sciences (anthropology, sociology). (2) The theories-to-laws ratio of psychology will be closer to the mean of the “social” sciences than to the mean of the “natural” sciences. Analysis showed a 67% agreement between the present data and the predicted “hierarchy of sciences” relative ordering of the sciences so Hypotheses 1 and 2 were confirmed. Other quantitative measures, in addition to this ratio, might be developed to evaluate further psychology's place among the sciences.

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48

Smith, Noel W. "Psychology and evolution of breasts." Human Evolution 1, no. 3 (June 1986): 285–86. http://dx.doi.org/10.1007/bf02436586.

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Ottenberg, Simon. "African Vodun: Art, Psychology, and Power:African Vodun: Art, Psychology, and Power." Museum Anthropology 19, no. 2 (September 1995): 108–9. http://dx.doi.org/10.1525/mua.1995.19.2.108.

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DeRobertis, Eugene M. "St. Thomas Aquinas’s Philosophical-Anthropology as a Viable Underpinning for a Holistic Psychology." Janus Head 12, no. 1 (2011): 62–91. http://dx.doi.org/10.5840/jh20111217.

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In this article, the philosophical-anthropology of St. Thomas Aquinas is examined. In particular, the non-dualistic aspects of his anthropology are explicated and shown to have the potential to provide an underpinning for a holistic approach to psychology. In the course of this examination, parallels are drawn between Thomism and existential-phenomenology. The article concludes with an exploration of the ways in which a dialogue between existential-phenomenology and Thomism might benefit both traditions of thought, particularly as regards their relevance to metapsychology.

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