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  1. Participation in alternative realities: Ritual, consciousness, and ontological turn.Radmila Lorencova, Radek Trnka & Peter Tavel - 2018 - In Radmila Lorencova, Radek Trnka & Peter Tavel (eds.), SGEM Conference Proceedings, Volume 5, Issue 6.1. SGEM. pp. 201-207.
    The ontological turn or ontologically-oriented approach accentuates the key importance of intercultural variability in ontologies. Different ontologies produce different ways of experiencing the world, and therefore, participation in alternative realities is very desirable in anthropological and ethnological investigation. Just the participation in alternative realities itself enables researchers to experience alterity and ontoconceptual differences. The present study aims to demonstrate the power of ritual in alteration, and to show how co-experiencing rituals serves to uncover ontological categories and relations. We argue that (...)
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  • Quantum Anthropology: Man, Cultures, and Groups in a Quantum Perspective.Radek Trnka & Radmila Lorencová - 2016 - Charles University Karolinum Press.
    This philosophical anthropology tries to explore the basic categories of man’s being in the worlds using a special quantum meta-ontology that is introduced in the book. Quantum understanding of space and time, consciousness, or empirical/nonempirical reality elicits new questions relating to philosophical concerns such as subjectivity, free will, mind, perception, experience, dialectic, or agency. The authors have developed an inspiring theoretical framework transcending the boundaries of particular disciplines, e.g. quantum philosophy, metaphysics of consciousness, philosophy of mind, phenomenology of space and (...)
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  • The Animacy of Stone.Brecht Govaerts - 2021 - Process Studies 50 (1):7-27.
    This article undertakes a critical analysis of the adoption of process metaphysics in the field of archaeology and anthropology for the explanation of animism. The field of "new animism" has adopted process metaphysics in order to counter the nineteenth-century definition of animism as epistemological projection toward animism as ontological condition. This shift from epistemology to ontology has the danger of equating animism with process metaphysics as such. By examining the category ofpropositional judgment within Whitehead's metaphysics, I argue that the condition (...)
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  • The contribution of the ontological turn in education: Some methodological and political implications.Michalinos Zembylas - 2017 - Educational Philosophy and Theory 49 (14):1401-1414.
    This paper follows recent debates on the ontological turn in the social sciences and humanities to exemplify how this turn creates important openings of methodological and political potential in education. In particular, the paper makes an attempt to show two things: first, the new questions and possibilities that are opened from explicitly acknowledging the methodological and political consequences of the ontological turn in education—e.g. concerning agency, transformation, materiality and relations; and second, the importance of being clear about how educators and (...)
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  • More than representation: Multiscalar assemblages and the Deleuzian challenge to archaeology.Oliver J. T. Harris - 2018 - History of the Human Sciences 31 (3):83-104.
    In this article I examine how Deleuzian-inspired assemblage theory allows us to offer a new challenge to the enlightenment categories of thought that have dominated archaeological thinking. The history of archaeological thought, whilst superficially a series of paradigm shifts, can be retold as arguments constructed within distinctions between ideas and materials, present and past, and culture and nature. At the heart of all of these has been the critical issue of representation, of how the gap between people and the world (...)
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  • Ethical Issues in Indigenous Archaeology: Problems with Difference and Collaboration.Alfredo González-Ruibal - unknown
    The critique of archaeology made from an indigenous and postcolonial perspective has been largely accepted, at least in theory, in many settler colonies, from Canada to New Zealand. In this paper, I would like to expand such critique in two ways: on the one hand, I will point out some issues that have been left unresolved; on the other hand, I will address indigenous and colonial experiences that are different from British settler colonies, which have massively shaped our understanding of (...)
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