This book is one of the first to integrate psychological and medical anthropology with the methodologies of visual anthropology, specifically ethnographic film. It discusses and complements the work presented in Afflictions: Culture and Mental Illness in Indonesia, the first film series on psychiatric disorders in the developing world, in order to explore pertinent issues in the cross-cultural study of mental illness and advocate for the unique role film can play both in the discipline and in participants’ lives. Through ethnographically rich and self-reflexive discussions of the films, their production, and their impact, the book at once provides theoretical and practical guidance, encouragement, and caveats for students and others who may want to make such films.
This book uses visual psychological anthropology to explore trauma, gendered violence, and stigma through a discussion of three ethnographic films set in Indonesia: 40 Years of Silence (Lemelson 2009), Bitter Honey (Lemelson 2015), and Standing on the Edge of a Thorn (Lemelson 2012). This exploration “widens the frame” in two senses. First, it offers an integrative analysis that connects the discrete topics and theoretical concerns of each film to crosscutting themes in Indonesian history, society, and culture. Additionally, it sheds light on all that falls outside the literal frame of the screen, including the films’ origins; psychocultural and interpersonal dynamics and constraints of deep, ongoing collaborations in the field; narrative and emotional orientations toward editing; participants’ relationship to their screened image; the life of the films after release; and the ethics of each stage of filmmaking. In doing so, the authors widen the frame for psychological anthropology as well, advocating for film as a crucial point of engagement for academic audiences and for translational purposes. Rich with critical insights and reflections on ethnographic filmmaking, this book will appeal to both scholars and students of visual anthropology, psychological anthropology, and ethnographic methods. It also serves as an engrossing companion to three contemporary ethnographic films.
In this damning indictment of legalized gambling, Goodman documents how this business, which generates more than $40 billion dollars a year in revenues, is also the cause of myriad economic and social problems for the very communities that have looked to it as a panacea.
This book is a collection of essays that examine various subjects in which unreasonableness or low standards of rationality substitute sentimentality for sober thought and thereby restrict action. The essays defend the interconnected values of reasonableness and freedom. Contents: Introduction; Method: Irrationality; Morality: Taking Morality Seriously; Vulgarity; Justice, Merit, and the Good; Science and Animal Experimentation; Education: The Irrelevance of Relevance; The Cult of Anti-Rationalism in Education; Knowledge in a University; Reflections of An Elitist; Can the Humanities Help Us?; Words Without Thought; The Captive University; Society: Petty Despotism; Macmillan Publishing Company on Sex and Race; Marcuse's One-Dimensional Vision; More Clothes for the Emperor: 'Mental Health'; Should We Try to Breed Better People?; About Pornography; Life: Death and Dignity.
An argument that logic is intrinsically psychological and human psychology is intrinsically logical, and that the connection between human rationality and logic is both constitutive and mutual. In Rationality and Logic, Robert Hanna argues that logic is intrinsically psychological and that human psychology is intrinsically logical. He claims that logic is cognitively constructed by rational animals (including humans) and that rational animals are essentially logical animals. In order to do so, he defends the broadly Kantian thesis that all (and only) rational animals possess an innate cognitive "logic faculty." Hanna's claims challenge the conventional philosophical wisdom that sees logic as a fully formal or "topic-neutral" science irreconcilably separate from the species- or individual-specific focus of empirical psychology.Logic and psychology went their separate ways after attacks by Frege and Husserl on logical psychologism—the explanatory reduction of logic to empirical psychology. Hanna argues, however, that—despite the fact that logical psychologism is false—there is an essential link between logic and psychology. Rational human animals constitute the basic class of cognizers or thinkers studied by cognitive psychology; given the connection between rationality and logic that Hanna claims, it follows that the nature of logic is significantly revealed to us by cognitive psychology. Hanna's proposed "logical cognitivism" has two important consequences: the recognition by logically oriented philosophers that psychologists are their colleagues in the metadiscipline of cognitive science; and radical changes in cognitive science itself. Cognitive science, Hanna argues, is not at bottom a natural science; it is both an objective or truth-oriented science and a normative human science, as is logic itself.
Surveying the disparate expert "literatures," which normally take no account of each other, Kegan brings them together to reveal, for the first time, what these many demands have in common. Our frequent frustration in trying to meet these complex and often conflicting claims results, he shows us, from a mismatch between the way we ordinarily know the world and the way we are unwittingly expected to understand it. In Over Our Heads provides us entirely fresh perspectives on a number of cultural controversies - the "abstinence vs. safe sex" debate, the diversity movement, communication across genders, the meaning of postmodernism. What emerges in these pages is a theory of evolving ways of knowing that allows us to view adult development much as we view child development, as an open-ended process born of the dynamic interaction of cultural demands and emerging mental capabilities.
Robert Duncan’s nine lectures on Charles Olson, delivered intermittently from 1961 to 1983, explore the modernist literary background and influences of Olson’s influential 1950 essay “Projective Verse.” These transcribed talks pay tribute to Olson and expand our knowledge of Duncan’s vision of modernist writing.
Based on the author’s experience in the world of inventing and promotion, Hardcore Inventing offers the kind of advice you can only learn from experience: how to developing an idea into an invention, how to build a prototype for show, how to safeguard intellectual property, how to market both strategically and and in “guerilla" mode, how find investors, and much more. And all of that is based on his IP 3 “Tacitical Method” which breaks everything down to Invent, Protect, Promote, and Profit.
From New York Times bestselling author and economics columnist Robert Frank, bold new ideas for creating environments that promise a brighter future Psychologists have long understood that social environments profoundly shape our behavior, sometimes for the better, often for the worse. But social influence is a two-way street—our environments are themselves products of our behavior. Under the Influence explains how to unlock the latent power of social context. It reveals how our environments encourage smoking, bullying, tax cheating, sexual predation, problem drinking, and wasteful energy use. We are building bigger houses, driving heavier cars, and engaging in a host of other activities that threaten the planet—mainly because that's what friends and neighbors do. In the wake of the hottest years on record, only robust measures to curb greenhouse gases promise relief from more frequent and intense storms, droughts, flooding, wildfires, and famines. Robert Frank describes how the strongest predictor of our willingness to support climate-friendly policies, install solar panels, or buy an electric car is the number of people we know who have already done so. In the face of stakes that could not be higher, the book explains how we could redirect trillions of dollars annually in support of carbon-free energy sources, all without requiring painful sacrifices from anyone. Most of us would agree that we need to take responsibility for our own choices, but with more supportive social environments, each of us is more likely to make choices that benefit everyone. Under the Influence shows how.
The evolutionary psychology behind human inconsistency We're all hypocrites. Why? Hypocrisy is the natural state of the human mind. Robert Kurzban shows us that the key to understanding our behavioral inconsistencies lies in understanding the mind's design. The human mind consists of many specialized units designed by the process of evolution by natural selection. While these modules sometimes work together seamlessly, they don't always, resulting in impossibly contradictory beliefs, vacillations between patience and impulsiveness, violations of our supposed moral principles, and overinflated views of ourselves. This modular, evolutionary psychological view of the mind undermines deeply held intuitions about ourselves, as well as a range of scientific theories that require a "self" with consistent beliefs and preferences. Modularity suggests that there is no "I." Instead, each of us is a contentious "we"--a collection of discrete but interacting systems whose constant conflicts shape our interactions with one another and our experience of the world. In clear language, full of wit and rich in examples, Kurzban explains the roots and implications of our inconsistent minds, and why it is perfectly natural to believe that everyone else is a hypocrite.
For the Introductin by Robert Holt: Late in July 2011, I had an unexpected call from Arnold D. Richards, an old acquaintance. He asked if I happened to have any unpublished papers on psychoanalysis; if so, he offered to make them available to their most likely audience through International Psychoanalysis. It happened that, for about a year, I had been trying to find a publisher for a collection of letters between David Rapaport and me during his final 12 years (1948-1960). When I mentioned that to Dr. Richards, he at once expressed interest, and at last here we are. How vividly these letters helped me relive twelve years of some of the most intellectually stimulating experiences of my life I felt the obligation to share them with any interested colleagues, especially because Rapaport had been in the most productive years of his psychoanalytic scholarship. Many of our exchanges give an insight into his way of working, of thinking through difficult issues by discussion. Those who knew him well were aware of the many drafts his papers would go through, but few of us were privy to his ways of working ideas out, making them at once more subtle and clearer. The letters also display Rapaport as a critic, a mentor and teacher, as he sent me his critiques of my various attempts, often to follow in his footsteps and at times to branch out on my own. He set the example of close reading, responding empathically as well as unsparingly in pointing out difficulties, lapses in reasoning, omissions of relevant data or of treatments of apposite points in the literature. Though he never succeeded in writing English like one born to it, he was a fine critic of grammatical and rhetorical lapses--as the reader will soon see. I did my best not only to meet his criticism but to learn from it his style and technique of editing and advising, and to apply that learning to the drafts that he sent me.
The 130 letters collected in this volume begin in 1947 just after Robert Duncan and Charles Olson first meet in Berkeley, California, and continue to Olson's death in January 1970.
This book uses visual psychological anthropology to explore trauma, gendered violence, and stigma through a discussion of three ethnographic films set in Indonesia: 40 Years of Silence (Lemelson 2009), Bitter Honey (Lemelson 2015), and Standing on the Edge of a Thorn (Lemelson 2012). This exploration “widens the frame” in two senses. First, it offers an integrative analysis that connects the discrete topics and theoretical concerns of each film to crosscutting themes in Indonesian history, society, and culture. Additionally, it sheds light on all that falls outside the literal frame of the screen, including the films’ origins; psychocultural and interpersonal dynamics and constraints of deep, ongoing collaborations in the field; narrative and emotional orientations toward editing; participants’ relationship to their screened image; the life of the films after release; and the ethics of each stage of filmmaking. In doing so, the authors widen the frame for psychological anthropology as well, advocating for film as a crucial point of engagement for academic audiences and for translational purposes. Rich with critical insights and reflections on ethnographic filmmaking, this book will appeal to both scholars and students of visual anthropology, psychological anthropology, and ethnographic methods. It also serves as an engrossing companion to three contemporary ethnographic films.
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