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  1. A Comprehensive Definition of Technology from an Ethological Perspective.La Shun L. Carroll - 2017 - Social Sciences.
    Definitions, uses, and understanding of technology have varied tremendously since Jacob Bigelow’s Elements of Technology in 1829. In addition to providing a frame of reference for understanding technology, the purpose of this study was to define or describe it conceptually. A determination of dimensions comprising technology was made by critiquing historical and contemporary examples of definition by Bigelow and Volti. An analytic-synthetic method was employed to deconstruct both definitions spanning two centuries to derive aspects of technology. Definitions relying on an (...)
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  • Reflections on the Notion of Culture in the History of Mathematics: The Example of “Geometrical Equations”.François Lê - 2016 - Science in Context 29 (3):273-304.
    ArgumentThis paper challenges the use of the notion of “culture” to describe a particular organization of mathematical knowledge, shared by a few mathematicians over a short period of time in the second half of the nineteenth century. This knowledge relates to “geometrical equations,” objects that proved crucial for the mechanisms of encounters between equation theory, substitution theory, and geometry at that time, although they were not well-defined mathematical objects. The description of the mathematical collective activities linked to “geometrical equations,” and (...)
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  • Examining cultural drifts in artworks through history and development: cultural comparisons between Japanese and western landscape paintings and drawings.Kristina Nand, Takahiko Masuda, Sawa Senzaki & Keiko Ishii - 2014 - Frontiers in Psychology 5.
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  • Conceptualizing Spirit Possession: Ethnographic and Experimental Evidence.Emma Cohen & Justin L. Barrett - 2008 - Ethos: Journal of the Society for Psychological Anthropology 36 (2):246-267.
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  • A cultural-psychological theory of contemporary islamic martyrdom.C. Dominik Güss, Ma Teresa Tuason & Vanessa B. Teixeira - 2007 - Journal for the Theory of Social Behaviour 37 (4):415–445.
    What political, economic, religious, and emotional factors are involved in a person's decision to kill civilians and military personnel through the sacrifice of his or her own life? Data for this research were secondary analyses of interviews with Islamic martyrs, as well as their leaders’ speeches. This investigation into the cultural-psychological explanations for Islamic martyrdom leads to a model explaining a person's decision to carry out the mission as resulting from a combination of four factors: the historical-cultural context, group processes, (...)
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  • Laboratizing and de-laboratizing the world.Michael Guggenheim - 2012 - History of the Human Sciences 25 (1):99-118.
    How has sociology framed places of knowledge production and what is the specific power of the laboratory for this history? This article looks in three steps at how sociology and Science and Technology Studies (STS) have historically framed the world as laboratory. First, in early sociology, the laboratory was an important metaphor to conceive of sociology as a scientific enterprise. In the 1950s, the trend reversed and with the emergence of a ‘qualitative sociology’, sociology was seen in opposition to laboratory (...)
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  • Some Myths about Ethnocentrism.Adam Etinson - 2018 - Australasian Journal of Philosophy 96 (2):209-224.
    Ethnocentrism, it is said, involves believing certain things to be true: that one's culture is superior to others, more deserving of respect, or at the ‘centre’ of things. On the alternative view defended in this article, ethnocentrism is a type of bias, not a set of beliefs. If this is correct, it challenges conventional wisdom about the scope, danger, and avoidance of ethnocentrism.
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  • What makes cultural heredity unique? On action-types, intentionality and cooperation in imitation.Frank Kannetzky - 2007 - Mind and Language 22 (5):592–623.
    The exploration of the mechanisms of cultural heredity has often been regarded as the key to explicating human uniqueness. Particularly early imitative learning, which is explained as a kind of simulation that rests on the infant’s identification with other persons as intentional agents, has been stressed as the foundation of cumulative cultural transmission. But the question of what are the objects of this mechanism has not been given much attention. Although this is a pivotal point, it still remains obscure. I (...)
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