We have entered the Anthropocene era—a geological age of our own making, in which what we have understood to be nature is made by man. We need a new way to understand the dynamics of a new epoch. These volumes offer writings that approach the Anthropocene through the perspectives of grain, vapor, and ray—the particulate, the volatile, and the radiant. The first three volumes—each devoted to one of the three textures—offer a series of paired texts, with contemporary writers responding to historic writings. A fourth volume offers a guide to the project as a whole.
Grain: Granular materials add up to concrete forms; insignificant specks accumulate into complex entities. The texts in this volume narrate some of the fundamental qualities of the granular. In one pairing of texts, Robert Smithson compares the accumulation of thoughts to the aggregation of sediment, and an environmental historian writes about the stakes for earthly knowledge today. Other authors include Alfred Russel Wallace, Denis Diderot, and Georges Bataille.
Vapor: The vaporous represents matter’s transformations. In this volume, a political scientist compares Kafka’s haunting “Odradek” to “vibrant matter”; a media theorist responds to poems and diagrams by Buckminster Fuller; and more, including texts by Hippocrates, Italo Calvino, and James Clerk Maxwell.
Ray: A ray is an act of propagation and diffusion, encompassing a chain of interdependencies between energy and matter. This volume includes texts by Spinoza (with a reconceptualization by a contemporary philosopher), Jacques Lacan (followed by an anthropologist’s reflections on temporality), Thomas Pynchon (accompanied by an interpretation of Pynchon’s “electro-mysticism”), and others.
These volumes constitute a unique experiment in design and composition as well as content. The mingling of texts and the juxtaposition of different areas of knowledge represented in a variety of forms express the dynamics of a world in change.
The brain and the nervous system are our most cultural organs. Our nervous system is especially immature at birth, our brain disproportionately small in relation to its adult size and open to cultural sculpting at multiple levels. Recognizing this, the new field of neuroanthropology places the brain at the center of discussions about human nature and culture. Anthropology offers brain science more robust accounts of enculturation to explain observable difference in brain function; neuroscience offers anthropology evidence of neuroplasticity's role in social and cultural dynamics. This book provides a foundational text for neuroanthropology, offering basic concepts and case studies at the intersection of brain and culture.
After an overview of the field and background information on recent research in biology, a series of case studies demonstrate neuroanthropology in practice. Contributors first focus on capabilities and skills—including memory in medical practice, skill acquisition in martial arts, and the role of humor in coping with breast cancer treatment and recovery—then report on problems and pathologies that range from post-traumatic stress disorder among veterans to smoking as a part of college social life.
If Marx’s opus Capital provided the foundational account of the forces of production in all of their objective, machine formats, what happens when the concepts of political economy are applied not to dead labor, but to its living counterpart, the human subject? The result is Alexander Kluge and Oskar Negt’s History and Obstinacy, a groundbreaking archaeology of the labor power that has been cultivated in the human body over the last two thousand years. Supplementing classical political economy with the insights of fields ranging from psychoanalysis and phenomenology to evolutionary anthropology and systems theory, History and Obstinacy reaches down into the deepest strata of unconscious thought, genetic memory, and cellular life to examine the complex ecology of expropriation and resistance.
First published in German 1981, and never before translated into English, this epochal collaboration between Kluge and Negt has now been edited, expanded, and updated by the authors in response to global developments of the last decade to create an entirely new analysis of “the capitalism within us.”
From natural disaster areas to zones of political conflict around the world, a new logic of intervention combines military action and humanitarian aid, conflates moral imperatives and political arguments, and confuses the concepts of legitimacy and legality. The mandate to protect human lives—however and wherever endangered—has given rise to a new form of humanitarian government that moves from one crisis to the next, applying the same battery of technical expertise (from military logistics to epidemiological risk management to the latest social scientific tools for "good governance") and reducing people with particular histories and hopes to mere lives to be rescued. This book explores these contemporary states of emergency.
Drawing on the critical insights of anthropologists, legal scholars, political scientists, and practitioners from the field, Contemporary States of Emergency examines historical antecedents as well as the moral, juridical, ideological, and economic conditions that have made military and humanitarian interventions common today. It addresses the practical process of intervention in global situations on five continents, describing both differences and similarities, and examines the moral and political consequences of these generalized states of emergency and the new form of government associated with them.
An increasingly influential school of thought in cognitive science views the mind as embodied, extended, and distributed, rather than brain-bound, "all in the head." This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the different ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory adds materiality—the world of things, artifacts, and material signs—into the cognitive equation definitively. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.
Arguing that the understanding of human cognition is essentially interlocked with the study of the technical mediations that constitute the central nodes of a materially extended and distributed human mind, Malafouris offers a series of archaeological and anthropological case studies—from Stone Age tools to the modern potter's wheel—to test his theory. How do things shape the mind? Considering the implications of the seemingly uniquely human predisposition to reconfigure our bodies and our senses by using tools and material culture, Malafouris adds a fresh perspective on a foundational issue in the study of human cognition.
The pioneering linguist Benjamin Whorf (1897–1941) grasped the relationship between human language and human thinking: how language can shape our innermost thoughts. His basic thesis is that our perception of the world and our ways of thinking about it are deeply influenced by the structure of the languages we speak. The writings collected in this volume include important papers on the Maya, Hopi, and Shawnee languages, as well as more general reflections on language and meaning.
Whorf's ideas about the relation of language and thought have always appealed to a wide audience, but their reception in expert circles has alternated between dismissal and applause. Recently the language sciences have headed in directions that give Whorf's thinking a renewed relevance. Hence this new edition of Whorf's classic work is especially timely.
The second edition includes all the writings from the first edition as well as John Carroll's original introduction, a new foreword by Stephen Levinson of the Max Planck Institute for Psycholinguistics that puts Whorf's work in historical and contemporary context, and new indexes. In addition, this edition offers Whorf's "Yale Report," an important work from Whorf's mature oeuvre.
In The Foundations of Cognitive Archaeology, Marc Abramiuk proposes a multidisciplinary basis for the study of the mind in the past, arguing that archaeology and the cognitive sciences have much to offer one another. Abramiuk draws on relevant topics from philosophy, biological anthropology, cognitive psychology, cognitive anthropology, and archaeology to establish theoretically founded and empirically substantiated principles of a discipline that integrates different approaches to mind-related archaeological research.
Abramiuk discusses the two ways that archaeologists have traditionally viewed the human mind: as a universal or as a relative interface with the environment. He argues that neither view by itself can satisfactorily serve as a basis for gleaning insight into all aspects of the mind in the past and, therefore, the mind is more appropriately studied using multiple approaches. He explains the rationale for using these approaches in mind-related archaeological research, reviewing the literature in both cognitive psychology and cognitive anthropology on human memory, perception, and reasoning. Drawing on archaeological and genetic evidence, Abramiuk investigates the evolution of the mind through the Upper Paleolithic era—when the ancient mind became functionally comparable to the modern human mind. Finally, Abramiuk offers a model for the establishment of a discipline dealing with the study of the mind in the past that integrates all the approaches discussed.
Ten Thousand Things explores the many forms of life, or, in ancient Chinese parlance “the ten thousand things” that life is and is becoming, in contemporary Beijing and beyond. Coauthored by an American anthropologist and a Chinese philosopher, the book examines the myriad ways contemporary residents of Beijing understand and nurture the good life, practice the embodied arts of everyday well-being, and in doing so draw on cultural resources ranging from ancient metaphysics to modern media.
Farquhar and Zhang show that there are many activities that nurture life: practicing meditative martial arts among friends in a public park; jogging, swimming, and walking backward; dancing, singing, and keeping pet birds; connoisseurship of tea, wine, and food; and spiritual disciplines ranging from meditation to learning a foreign language. As ancient life-nurturing texts teach, the cultural practices that produce particular forms of life are generative in ten thousand ways: they “give birth to life and transform the transformations.” This book attends to the patterns of city life, listens to homely advice on how to live, and interprets the great tradition of medicine and metaphysics. In the process, a manifold culture of the urban Chinese everyday emerges. The lives nurtured, gathered, and witnessed here are global and local, embodied and discursive, ecological and cosmic, civic and individual. The elements of any particular life—as long as it lasts, and with some skill and determination—can be gathered, centered, and harmonized with the way things spontaneously go. The result, everyone says, is pleasure.
Greater knowledge and transparency are often promoted as the keys to solving a wide array of governance problems. In Instituting Nature, Andrew Mathews describes Mexico’s efforts over the past hundred years to manage its forests through forestry science and biodiversity conservation. He shows that transparent knowledge was produced not by official declarations or scientists’ expertise but by encounters between the relatively weak forestry bureaucracy and the indigenous people who manage and own the pine forests of Mexico. Mathews charts the performances, collusions, complicities, and evasions that characterize the forestry bureaucracy. He shows that the authority of forestry officials is undermined by the tension between local realities and national policy; officials must juggle sweeping knowledge claims and mundane concealments, ambitious regulations and routine rule breaking. Moving from government offices in Mexico City to forests in the state of Oaxaca, Mathews describes how the science of forestry and bureaucratic practices came to Oaxaca in the 1930s and how local environmental and political contexts set the stage for local resistance. He tells how the indigenous Zapotec people learned the theory and practice of industrial forestry as employees and then put these skills to use when they become the owners and managers of the area’s pine forests--eventually incorporating forestry into their successful claims for autonomy from the state. Despite the apparently small scale and local contexts of this balancing act between the power of forestry regulations and the resistance of indigenous communities, Mathews shows that it has large implications--for how we understand the modern state, scientific knowledge, and power and for the global carbon markets for which Mexican forests might become valuable.
Humans are, first and foremost, social creatures. And this, according to the authors of I'll Have What She's Having, shapes--and explains--most of our choices. We're not just blindly driven by hard-wired instincts to hunt or gather or reproduce; our decisions are based on more than “nudges” exploiting individual cognitive quirks. I'll Have What She's Having shows us how we use the brains of others to think for us and as storage space for knowledge about the world. The story zooms out from the individual to small groups to the complexities of populations. It describes, among other things, how buzzwords propagate and how ideas spread; how the swine flu scare became an epidemic; and how focused social learning by a few gets amplified as copying by the masses. It describes how ideas, behavior, and culture spread through the simple means of doing what others do. It is notoriously difficult to change behavior. For every “Yes We Can” political slogan, there are thousands of “Just Say No” buttons. I'll Have What She's Having offers a practical map to help us navigate the complex world of social behavior, an essential guide for anyone who wants to understand how people behave and how to begin to change things.