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In this article, I will argue that various scholars of kalām unanimously agree that sense-perception is something beyond the physical processes in the sense organs. There may be something happening in our eyes when we see a red apple, but seeing a red apple is not tantamount to it. We will see that some scholars of kalām argue that sense-perception is akin to being aware or conscious of the object of perception, and, hence, distinct from the physical process in the sense organs. One group will go so far as to accept that sense-perception is not even dependent on any physical processes in the body. Another group will accept that sense-perception presupposes that various physical conditions obtain, yet still regard sense-perception as something distinct from the occurrence of those conditions. I am suggesting that these nonreductive theories of sense-perception are the reason why Arabic-Islamic philosophers, starting from the eleventh century CE, consistently reject the Aristotelian-Avicennian theory of sense-perception.
Since the 1970s, hundreds of khipus—Andean knotted-string recording devices—have been named after academic researchers. This practice disassociates individual khipus from their places of origin and reifies scientific inequity. Here, a new convention of the form KH#### (e.g., KH0125) is proposed, which we believe represents a more neutral, direct, and accurate nomenclature. The change is implemented in the Open Khipu Repository (OKR), the largest khipu database.
The settlement of Ban Non Wat charts the transition from the Neolithic to the Bronze Age in north-eastern Thailand. Examination of grave inclusions and mortuary treatment at this important site allows insights into social change during this key period. Increasing complexity and the inclusion of exotic items in the mortuary treatment of some individuals early in the Bronze Age is suggested to show the rise of a lineage of aggrandisers who controlled access to these symbolic articles. But, the author argues, their elevated status was ephemeral, forfeited as local bronze casting became established.
La récente parution de l’édition complète des Maqālāt ahl al-qibla d'Abū l-Qāsim al-Balḫī (m. 319/931) ouvre de nouvelles perspectives sur l'histoire de la construction de la tradition doxographique musulmane. À travers une comparaison des Maqālāt d’al-Balḫī et des Maqālāt al-islāmiyyīn wa-ḫtilāf al-muṣallīn d’Abū l-Ḥasan al-Ašʿarī (m. 324/935-6), cet article démontre qu'al-Balḫī est la source directe d'al-Ašʿarī sur les šīʿites. Cette nouvelle donnée permet dès lors d'analyser l’évolution du genre des maqālāt aux IIIe/IXe-IVe/Xe siècles, notamment son rapprochement progressif avec une pratique spécifiquement hérésiographique.
Les maqālāt d'Abū Qāsim al-Balḫī contiennent un certain nombre de passages consacrés aux questions de théorie juridique. La source la plus importante qu'on y trouve est un ensemble d'extraits de K. al-futyā, un traité juridique d'al-Ǧāḥiẓ dont il ne restait jusqu’à présent que des fragments renfermant les critiques adressées par al-Naẓẓām aux compagnons du Prophète. Dans cet article, je fournis une traduction de ces extraits précédée d'une étude du texte et de sa place dans l'histoire de la théorie juridique durant cette époque de formation de la pensée islamique.
Susan Kellogg's history of the Aztecs offers a concise yet comprehensive assessment of Aztec history and civilization, emphasizing how material life and the economy functioned in relation to politics, religion, and intellectual and artistic developments. Appreciating the vast number of sources available but also their limitations, Kellogg focuses on three concepts throughout – value, transformation, and balance. Aztecs created value, material, and symbolic worth. Value was created through transformations of bodies, things, and ideas. The overall goal of value creation and transformation was to keep the Aztec world—the cosmos, the earth, its inhabitants—in balance, a balance often threatened by spiritual and other forms of chaos. The book highlights the ethnicities that constituted Aztec peoples and sheds light on religion, political and economic organization, gender, sexuality and family life, intellectual achievements, and survival. Seeking to correct common misperceptions, Kellogg stresses the humanity of the Aztecs and problematizes the use of the terms 'human sacrifice', 'myth', and 'conquest'.
Chapter 1 introduces the fundamental tenets of perspectivism, its main characteristics and principles and the problems and challenges it poses for archaeology. A brief account of the genesis of perspectivism as a theory is provided, drawing principally on Viveiros de Castro’s writings and comparing it to other ontologies, particularly animism. The key perspectivist characteristics shared by many Amerindian populations are detailed. These include the quality internal to many entities of possessing a human soul, the importance of the body as the distinctive mark of subjects, seeing the world from a human point of view and predation as the model for human relationships. These fundamental cosmological premises derive from a set of underlying metaphysical principles with consequences for social practices, all of which are relevant for thinking about the archaeological record.
Chapter 7 takes up themes developed throughout the book and summarizes how focusing on the logic of perspectivism, an Amerindian ontology, enables the archaeological record to be read differently. Perspectivism, or any other ontology taken seriously as a theory, can challenge our conceptions of objects, things and human agency. Finally, having argued that the principal challenge presented by Perspectivism in Archaeology is to find ways to understand and think about particular archaeological records in the light of a local ontology, the chapter explores how perspectivism as theory can ultimately be seen as an experiment in decolonizing archaeological thinking and situating its practices.
Radiocarbon (14C) dating of sediment deposition around Antarctica is often challenging due to heterogeneity in sources and ages of organic carbon in the sediment. Chemical and thermochemical techniques have been used to separate organic carbon when microfossils are not present. These techniques generally improve on bulk sediment dates, but they necessitate assumptions about the age spectra of specific molecules or compound classes and about the chemical heterogeneity of thermochemical separations. To address this, the Rafter Radiocarbon Laboratory has established parallel ramped pyrolysis oxidation (RPO) and ramped pyrolysis-gas chromatography-mass spectrometry (Py-GC-MS) systems to thermochemically separate distinct carbon fractions, diagnose the chemical composition of each fraction, and target suitable RPO fractions for radiocarbon dating. Three case studies of sediment taken from locations around Antarctica are presented to demonstrate the implementation of combined RPO-AMS and Py-GC-MS to provide more robust age determination in detrital sediment stratigraphy. These three depositional environments are good examples of analytical and interpretive challenges related to oceanographic conditions, carbon sources, and other factors. Using parallel RPO-AMS and Py-GC-MS analyses, we reduce the number of radiocarbon measurements required, minimize run times, provide context for unexpected 14C ages, and better support interpretations of radiocarbon measurements in the context of environmental reconstruction.
The remains of black henbane (Hyoscyamus niger) are relatively common at archaeological sites as it grows naturally around settlements in north-western Europe. All parts of the plant may be used as a medicine or a narcotic but its natural prevalence in built environments makes it difficult to interpret any intentionality behind its presence in the archaeological record. Evidence of the deliberate collection and use of black henbane seeds in the Roman Netherlands is presented here for the first time. Examination of Classical texts and interrogation of the archaeobotanical data allow the authors to place the discovery at Houten-Castellum of a hollowed bone containing hundreds of black henbane seeds within the context of the wider Roman understanding of the plant and its properties.
Chapter 3 describes perspectivism’s world of objects and its concept of materiality, including the material implications of its notion of reality and the practices in which the material plays a key role. Assumptions about materiality in archaeology are revised by taking the conception of matter in perspectivism and putting it in dialogue with theories of matter in material culture studies. The critical question of material agency in perspectivism, including the possibility of object agency, is taken up. Objects and materiality, under certain circumstances and in specific relational contexts in perspectivism, affect humans and non-humans through a capacity that belongs to them. Two other agencies concerning objects can be identified: the first, proper to objects as things, is their capacity as intermediaries between humans and non-humans; the second is the agency of things as non-human objects rather than as inert things. Lacking a native concept of materiality proper to a case of study in the southern Andes, perspectivism provides a stand-in; its concept of objects as possessing their qualities, and instances in which they are in active relations with humans and other non-humans, enables the analysis of the ontological status of objects in the past.
Perspectivism as an anthropological theory on a par with academic theories is the subject of Chapter 2. The implications for archaeologyn are developed through a type of ‘thought experiment’, conceived as the thoughtful access to the experience of others. This thought experiment starts from a different way of encountering things: objects, after all, may be subjects, according to perspectivism. The consequences of such an experiment for understanding and interpreting the archaeological record are played through.
The chapter provides an overview of the manifestation of perspectivism in areas beyond the Amazon and archaeological cases from various times and places of the world, which exemplify how research has used perspectivism – from understanding it as a native ontology to using only some of its principles to understand the archaeological record or applying it as an anthropological theory to interpret the past from a locally situated approach. Two methodological issues become apparent in the chapter, how to translate other ontologies into our terms and how such a thought experiment can be put into practice when interpreting the archaeological record, whether perspectivist, animist, totemic or other.