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"The main thrust of this book is to deliver a major critique of materialist and rationalist explanations of social and cultural forms, but the in the process Sahlins has given us a much stronger statement of the centrality of symbols in human affairs than have many of our 'practicing' symbolic anthropologists. He demonstrates that symbols enter all phases of social life: those which we tend to regard as strictly pragmatic, or based on concerns with material need or advantage, as well as those which we tend to view as purely symbolic, such as ideology, ritual, myth, moral codes, and the like. . . ."—Robert McKinley, Reviews in Anthropology

Befriedigend/Good: Durchschnittlich erhaltenes Buch bzw. Schutzumschlag mit Gebrauchsspuren, aber vollständigen Seiten. / Describes the average WORN book or dust jacket that has all the pages present.

Tarrasch wins ifo Schlechter, Janowski, Marshall, Burn and Chigorin in a quadruple round robin. Reprint of the 1907 and 1923 editions. Volume 68 of the beautiful Tschaturanga series bound in leatherette binding. DJ protected by Brodart archival acid-free plastic cover. 132 and 336 pp.

Since its first publication over forty years ago Marshall Sahlins's Stone Age Economics has established itself as a classic of modern anthropology and arguably one of the founding works of anthropological economics. Ambitiously tackling the nature of economic life and how to study it comparatively, Sahlins radically revises traditional views of the hunter-gatherer and so-called primitive societies, revealing them to be the original "affluent society." Sahlins examines notions of production, distribution and exchange in early communities and examines the link between economics and cultural and social factors. A radical study of tribal economies, domestic production for livelihood, and of the submission of domestic production to the material and political demands of society at large, Stone Age Economics regards the economy as a category of culture rather than behaviour, in a class with politics and religion rather than rationality or prudence. Sahlins concludes, controversially, that the experiences of those living in subsistence economies may actually have been better, healthier and more fulfilled than the millions enjoying the affluence and luxury afforded by the economics of modern industrialisation and agriculture. This Routledge Classics edition includes a new foreword by David Graeber, London School of Economics.

Thucydides' classic work on the history of the Peloponnesian War is the root of Western conceptions of history—including the idea that Western history is the foundation of everyone else's. Here, Marshall Sahlins takes on Thucydides and the conceptions of history he wrought with a groundbreaking new book that shows what a difference an anthropological concept of culture can make to the writing of history.Sahlins begins by confronting Thucydides' account of the Peloponnesian War with an analogous "Polynesian War," the fight for the domination of the Fiji Islands (1843-55) between a great sea power (like Athens) and a great land power (like Sparta). Sahlins draws parallels between the conflicts with an eye to their respective systems of power and sovereignty as well as to Thucydides' alternation between individual (Pericles, Themistocles) and collective (the Athenians, the Spartans) actors in the making of history. Characteristic of most histories ever written, this alternation between the agency of "Great Men" and collective entities leads Sahlins to a series of incisive analyses ranging in subject matter from Bobby Thomson's "shot heard round the world" for the 1951 Giants to the history-making of Napoleon and certain divine kings to the brouhaha over Elián Gonzalez. Finally, again departing from Thucydides, Sahlins considers the relationship between cultural order and historical contingency through the recounting of a certain royal assassination that changed the course of Fijian history, a story of fratricide and war worthy of Shakespeare.In this most convincing presentation yet of his influential theory of culture, Sahlins experiments with techniques for mixing rich narrative with cultural explication in the hope of doing justice at once to the actions of persons and the customs of people. And he demonstrates the necessity of taking culture into account in the creation of history—with apologies to Thucydides, who too often did not.

"The thesis is radical," writes Marshall Sahlins of this landmark text in anthropology and political science. "We conventionally define the state as the regulation of violence; it may be the origin of it. Clastres's thesis is that economic expropriation and political coercion are inconsistent with the character of tribal society - which is to say, with the greater part of human history." Can there be a society that is not divided into oppressors and oppressed, or that refuses coercive state apparatuses? In this beautifully written book, Pierre Clastres offers examples of South American Indian groups that, although without hierarchical leadership, were both affluent and complex. In so doing he refutes the usual negative definition of tribal society and poses its order as a radical critique of our own Western state of power. Born in 1934, Pierre Clastres was educated at the Sorbonne; throughout the 1960s he lived with Indian groups in Paraguay and Venezuela. From 1971 until his death in 1979 he was Director of Studies at the fifth section of the Ecole Pratique des Hautes Etudes in Paris and held the Chair of Religion and Societies of the South American Indians there. Robert Hurley is the translator of the History of Sexuality by Michel Foucault and cotranslator of Anti-Oedipus by Gilles Deleuze and Felix Guattari.

Marshall Sahlins centers these essays on islands—Hawaii, Fiji, New Zealand—whose histories have intersected with European history. But he is also concerned with the insular thinking in Western scholarship that creates false dichotomies between past and present, between structure and event, between the individual and society. Sahlins's provocative reflections form a powerful critique of Western history and anthropology.

From the late 1700s, Hawaiian society began to change rapidly as it responded to the growing world system of capital whose trade routes and markets crisscrossed the islands. Reflecting many years of collaboration between Marshall Sahlins, a prominent social anthropologist, and Patrick V. Kirch, a leading archaeologist of Oceania, Anahulu seeks out the traces of this transformation in a typical local center of the kingdom founded by Kamehameha: the Anahulu river valley of northwestern Oahu. Volume I shows the surprising effects of the encounter with the imperial forces of commerce and Christianity—the distinctive ways the Hawaiian people culturally organized the experience, from the structure of the kingdom to the daily life of ordinary people. Volume II examines the material record of changes in local social organization, economy and production, population, and domestic settlement arrangements.

From the late 1700s, Hawaiian society began to change rapidly as it responded to the growing world system of capital whose trade routes and markets crisscrossed the islands. Reflecting many years of collaboration between Marshall Sahlins, a prominent social anthropologist, and Patrick V. Kirch, a leading archaeologist of Oceania, Anahulu seeks out the traces of this transformation in a typical local center of the kingdom founded by Kamehameha: the Anahulu river valley of northwestern Oahu.Volume 2, by Patrick V. Kirch, examines the material record of changes in local social organization, economy and production, population, and domestic settlement arrangements.

From the late 1700s, Hawaiian society began to change rapidly as it responded to the growing world system of capital whose trade routes and markets crisscrossed the islands. Reflecting many years of collaboration between Marshall Sahlins, a prominent social anthropologist, and Patrick V. Kirch, a leading archaeologist of Oceania, Anahulu seeks out the traces of this transformation in a typical local center of the kingdom founded by Kamehameha: the Anahulu river valley of northwestern Oahu.Volume I shows the surprising effects of the encounter with the imperial forces of commerce and Christianity—the distinctive ways the Hawaiian people culturally organized the experience, from the structure of the kingdom to the daily life of ordinary people. Volume II examines the material record of changes in local social organization, economy and production, population, and domestic settlement arrangements.

From the late 1700s, Hawaiian society began to change rapidly as it responded to the growing world system of capital whose trade routes and markets crisscrossed the islands. Reflecting many years of collaboration between Marshall Sahlins, a prominent social anthropologist, and Patrick V. Kirch, a leading archaeologist of Oceania, Anahulu seeks out the traces of this transformation in a typical local center of the kingdom founded by Kamehameha: the Anahulu river valley of northwestern Oahu.Volume 2, by Patrick V. Kirch, examines the material record of changes in local social organization, economy and production, population, and domestic settlement arrangements.

Thucydides' classic work on the history of the Peloponnesian War is the root of Western conceptions of history—including the idea that Western history is the foundation of everyone else's. Here, Marshall Sahlins takes on Thucydides and the conceptions of history he wrought with a groundbreaking new book that shows what a difference an anthropological concept of culture can make to the writing of history.Sahlins begins by confronting Thucydides' account of the Peloponnesian War with an analogous "Polynesian War," the fight for the domination of the Fiji Islands (1843-55) between a great sea power (like Athens) and a great land power (like Sparta). Sahlins draws parallels between the conflicts with an eye to their respective systems of power and sovereignty as well as to Thucydides' alternation between individual (Pericles, Themistocles) and collective (the Athenians, the Spartans) actors in the making of history. Characteristic of most histories ever written, this alternation between the agency of "Great Men" and collective entities leads Sahlins to a series of incisive analyses ranging in subject matter from Bobby Thomson's "shot heard round the world" for the 1951 Giants to the history-making of Napoleon and certain divine kings to the brouhaha over Elián Gonzalez. Finally, again departing from Thucydides, Sahlins considers the relationship between cultural order and historical contingency through the recounting of a certain royal assassination that changed the course of Fijian history, a story of fratricide and war worthy of Shakespeare.In this most convincing presentation yet of his influential theory of culture, Sahlins experiments with techniques for mixing rich narrative with cultural explication in the hope of doing justice at once to the actions of persons and the customs of people. And he demonstrates the necessity of taking culture into account in the creation of history—with apologies to Thucydides, who too often did not.

In anthropology as much as in popular imagination, kings are figures of fascination and intrigue, heroes or tyrants in ways presidents and prime ministers can never be. This collection of essays by two of the world’s most distinguished anthropologists—David Graeber and Marshall Sahlins—explores what kingship actually is, historically and anthropologically. As they show, kings are symbols for more than just sovereignty: indeed, the study of kingship offers a unique window into fundamental dilemmas concerning the very nature of power, meaning, and the human condition. Reflecting on issues such as temporality, alterity, and utopia—not to mention the divine, the strange, the numinous, and the bestial—Graeber and Sahlins explore the role of kings as they have existed around the world, from the BaKongo to the Aztec to the Shilluk and beyond. Richly delivered with the wit and sharp analysis characteristic of Graeber and Sahlins, this book opens up new avenues for the anthropological study of this fascinating and ubiquitous political figure.

Culture in Practice collects the academic and political writings from the 1960s through the 1990s of anthropologist Marshall Sahlins. More than a compilation, Culture in Practice unfolds as an intellectual autobiography. The book opens with Sahlins's early general studies of culture, economy, and human nature. It then moves to his reportage and reflections on the war in Vietnam and the antiwar movement, the event that most strongly affected his thinking about cultural specificity. Finally, it offers his more historical and globally aware works on indigenous peoples, especially those of the Pacific islands. Sahlins exposes the cultural specificity of the West, developing a critical account of the distinctive ways that we act in and understand the world. The book includes a play/review of Robert Ardrey's sociobiology, essays on "native" consumption patterns of food and clothes in America and the West, explorations of how two thousand years of Western cosmology affect our understanding of others, and ethnohistorical accounts of how cultural orders of Europeans and Pacific islanders structured the historical experiences of both. Throughout, Sahlins offers his own way of thinking about the anthropological project. To transcend critically our native categories in order to understand how other peoples have historically constructed their modes of existence--even now, in the era of globalization--is the great challenge of contemporary anthropology.

In this pithy two-part essay, Marshall Sahlins reinvigorates the debates on what constitutes kinship, building on some of the best scholarship in the field to produce an original outlook on the deepest bond humans can have. Covering thinkers from Aristotle and Lévy- Bruhl to Émile Durkheim and David Schneider, and communities from the Maori and the English to the Korowai of New Guinea, he draws on a breadth of theory and a range of ethnographic examples to form an acute definition of kinship, what he calls the “mutuality of being.” Kinfolk are persons who are parts of one another to the extent that what happens to one is felt by the other. Meaningfully and emotionally, relatives live each other’s lives and die each other’s deaths. In the second part of his essay, Sahlins shows that mutuality of being is a symbolic notion of belonging, not a biological connection by “blood.” Quite apart from relations of birth, people may become kin in ways ranging from sharing the same name or the same food to helping each other survive the perils of the high seas. In a groundbreaking argument, he demonstrates that even where kinship is reckoned from births, it is because the wider kindred or the clan ancestors are already involved in procreation, so that the notion of birth is meaningfully dependent on kinship rather than kinship on birth. By formulating this reversal, Sahlins identifies what kinship truly is: not nature, but culture.

Since its first publication over forty years ago Marshall Sahlins's Stone Age Economics has established itself as a classic of modern anthropology and arguably one of the founding works of anthropological economics. Ambitiously tackling the nature of economic life and how to study it comparatively, Sahlins radically revises traditional views of the hunter-gatherer and so-called primitive societies, revealing them to be the original "affluent society." Sahlins examines notions of production, distribution and exchange in early communities and examines the link between economics and cultural and social factors. A radical study of tribal economies, domestic production for livelihood, and of the submission of domestic production to the material and political demands of society at large, Stone Age Economics regards the economy as a category of culture rather than behaviour, in a class with politics and religion rather than rationality or prudence. Sahlins concludes, controversially, that the experiences of those living in subsistence economies may actually have been better, healthier and more fulfilled than the millions enjoying the affluence and luxury afforded by the economics of modern industrialisation and agriculture. This Routledge Classics edition includes a new foreword by David Graeber, London School of Economics.

Die Fortschritte der biomedizinischen Wissenschaften stellen vielfach das tradierte Menschenbild in Frage, indem sie zentrale Aspekte wie Personalitat, Subjektivitat und Freiheit zunehmend auf genetische, neuronale, hormonelle oder vergleichbare biologische Prozesse zuruckfuhren. Dadurch erscheint das menschliche Leben besonders an seinen Grenzen fur technische Eingriffe verfugbar. Im Kontext der damit haufig einhergehenden naturalistischen Beschreibungen des Menschen werden der Sinn, die Reichweite und die Begrundung der Menschenwurde in unserer Gesellschaft zunehmend strittig. Das Heidelberger Marsilius-Projekt "Menschenbild und Menschenwurde" nahm in drei interdisziplinaren Teilprojekten Anfang und Ende des menschlichen Lebens sowie das Verhaltnis von traditionell hermeneutisch gepragten Menschenbildern zum neurowissenschaftlichen Menschenbild in den Blick. Der vorliegende Band stellt in zwolf Studien aus Ethnologie, Philosophie, Theologie, Psychiatrie, Medizin, Bioethik und Rechtswissenschaften Ergebnisse aus dem Projekt vor.

Thucydides' classic work on the history of the Peloponnesian War is the root of Western conceptions of history—including the idea that Western history is the foundation of everyone else's. Here, Marshall Sahlins takes on Thucydides and the conceptions of history he wrought with a groundbreaking new book that shows what a difference an anthropological concept of culture can make to the writing of history.Sahlins begins by confronting Thucydides' account of the Peloponnesian War with an analogous "Polynesian War," the fight for the domination of the Fiji Islands (1843-55) between a great sea power (like Athens) and a great land power (like Sparta). Sahlins draws parallels between the conflicts with an eye to their respective systems of power and sovereignty as well as to Thucydides' alternation between individual (Pericles, Themistocles) and collective (the Athenians, the Spartans) actors in the making of history. Characteristic of most histories ever written, this alternation between the agency of "Great Men" and collective entities leads Sahlins to a series of incisive analyses ranging in subject matter from Bobby Thomson's "shot heard round the world" for the 1951 Giants to the history-making of Napoleon and certain divine kings to the brouhaha over Elián Gonzalez. Finally, again departing from Thucydides, Sahlins considers the relationship between cultural order and historical contingency through the recounting of a certain royal assassination that changed the course of Fijian history, a story of fratricide and war worthy of Shakespeare.In this most convincing presentation yet of his influential theory of culture, Sahlins experiments with techniques for mixing rich narrative with cultural explication in the hope of doing justice at once to the actions of persons and the customs of people. And he demonstrates the necessity of taking culture into account in the creation of history—with apologies to Thucydides, who too often did not.

Essays that span the career of a prominent anthropologist and address the fundamental questions of the field.Culture in Practice collects the academic and political writings from the 1960s through the 1990s of anthropologist Marshall Sahlins. More than a compilation, Culture in Practice unfolds as an intellectual autobiography. The book opens with Sahlins's early general studies of culture, economy, and human nature. It then moves to his reportage and reflections on the war in Vietnam and the antiwar movement, the event that most strongly affected his thinking about cultural specificity. Finally, it offers his more historical and globally aware works on indigenous peoples, especially those of the Pacific islands. Sahlins exposes the cultural specificity of the West, developing a critical account of the distinctive ways that we act in and understand the world. The book includes a play/review of Robert Ardrey's sociobiology, essays on "native" consumption patterns of food and clothes in America and the West, explorations of how two thousand years of Western cosmology affect our understanding of others, and ethnohistorical accounts of how cultural orders of Europeans and Pacific islanders structured the historical experiences of both. Throughout, Sahlins offers his own way of thinking about the anthropological project. To transcend critically our native categories in order to understand how other peoples have historically constructed their modes of existence―even now, in the era of globalization―is the great challenge of contemporary anthropology.