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  1. Human neuropsychology and the concept of culture.Lee Xenakis Blonder - 1991 - Human Nature 2 (2):83-116.
    American anthropology is distinguished by a four-fields approach in which biological, cultural, archaeological, and linguistic dimensions of behavior are examined in evolutionary and cross-cultural perspective. Nevertheless, assumptions of mind-body dualism pervade scholarly thinking in anthropology and have prevented the development of a truly integrated science of human experience. This dualism is most exemplified by the lack of consideration of the role of the brain in both “physical” and “mental” processes, including phenomena labeled as cultural. In this paper, I review neural (...)
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  • Defending scientific study of the social: Against Clifford Geertz (and his critics).Kei Yoshida - 2007 - Philosophy of the Social Sciences 37 (3):289-314.
    This paper will defend scientific study of the social by scrutinizing Clifford Geertz's interpretive anthropology, and evolutionary psychologists' criticism of it. I shall critically examine Geertz's identification of anthropology with literary criticism, his assumption that a science of society is possible only on a positivist model, his view of the relation between culture and mind, and his anti anti-relativism. Then I shall discuss evolutionary psychologists' criticism of Geertz's view as an exemplar of the so-called "Standard Social Science Model." Finally, I (...)
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  • Misconceptions of the social sciences.Robert A. Segal - 1990 - Zygon 25 (3):263-278.
    Scholars in religious studies, or “religionists,” often mischaracterize the social‐scientific study of religion. They assume that a social‐scientific analysis of the origin, function, meaning, or truth of religion either opposes or disregards the believer's analysis, which religionists profess to present and defend. I do not argue that the social sciences analyze religion from the believer's point of view. I argue instead that a social scientific analysis is more akin and germane to the believer's point of view than religionists assume. I (...)
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