Companion Encyclopedia of Anthropology by Tim Ingold PDF

By Tim Ingold

* presents a entire survey of up to date considering in organic, social and cultural anthropology and establishes the interconnections among those 3 fields.* helpful cross-references in the textual content, with complete biographical references and recommendations for extra reading.* conscientiously illustrated with line drawings and pictures.

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Berkeley: University of California Press, 1986. Mandelbaum, Maurice. History, Man, and Reason: A Study in Nineteenth-Century Thought. Baltimore: Johns Hopkins University Press, 1971. Merton, Robert K. Science, Technology and Society in Seventeenth Century England. 1938. Reprint. New York: Harper and Row, 1970. Moore, James R. The Post-Darwinian Controversies: A Study of the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870–1900. Cambridge: Cambridge University Press, 1979.

They were held not to be at odds with each other, because they dealt with different subjects. Again, for many major scientific figures in the seventeenth and eighteenth centuries, Christianity played a central role in fostering and even shaping their scientific endeavors: The instances of Kepler, Robert Boyle (1627–91), Isaac Newton (1642– 1727), and René Descartes (1596–1650) are the most conspicuous. The historical relations between religion and science are certainly more rich and complex than a simple conflict thesis suggests.

Not only did the Bible “de-deify” nature, Calvinism encouraged science through such principles as voluntaristic theology, a “positive appreciation” of manual work, and an “accommodation” theory of the Bible. Voluntarism emphasized that God could choose to create nature in any way he wanted and that man, therefore, had to experience nature to discover God’s choice. This stimulus to experimental science was reinforced by the high value that Christianity placed on manual labor. The view that, in biblical revelation, God had accommodated himself to ordinary human understanding in matters of science meant that Calvinists generally did not employ biblical literalism to reject scientific findings, particularly Copernican astronomy.

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