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Papers by Scott MacLeod
In this paper I want to examine both Evans-Pritchard’s and Malinowski’s concepts of culture and t... more In this paper I want to examine both Evans-Pritchard’s and Malinowski’s concepts of culture and the role the individual plays in the context of epistemology, a theory of knowledge. Evans-Pritchard emphasized the role of subjectivity as a lens with which to examine the behavior of people, implicitly separating the study of natural science as a field of study from the historical/cultural study of people; in contrast to Malinowski, ‘individual’s’ motivations do not play a significant role in Evans-Pritchard’s thought, but humans are also not automatons of social structure. Malinowski assumed that Trobriand Islanders were rational, self-interested actors, and framed his understanding of the individual in terms of an elastic culture-concept of functionalism, which had a number of key meanings for him, but which, for him, served primarily to integrate the society. In this paper I want to contextualize the implications inherent in these anthropologists’ theories of knowledge within a broader map of epistemology and philosophy. I want to address what Evans-Pritchard and Malinowski viewed as the ‘objects’ of their study and where these conceptions might fit within a version of a map of the way branches of knowledge relate to each other, drawn from The Oxford Companion to Philosophy (see map below). For the purposes of this paper, I want simply to identify where anthropology might situate itself epistemologically in terms of Evans-Pritchard and Malinowski’s main approaches. I want to propose that while both authors create stylistically ‘interesting’ anthropological accounts, neither author can be said to have created a coherent approach that comfortably or logically situates itself within the epistemological categories of knowledge suggested by the map. By examining this map of knowledge in relation to the work of these critical anthropologists, I want to draw into relief both some of the strengths and weaknesses of anthropological ‘knowledge.’
“Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World ... more “Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World Heritage web sites and related Internet web sites suggest a new kind of marking or inscription process related to “Middle Eastern” cultural and historical sites, which enchase a chronicle of site inscription. Consequently, UNESCO conceptions of ‘World Heritage” and World Wide Web technologies are articulating with “Middle Eastern” historical and cultural sites to create new forms of representation of “Middle Eastern” heritage with global implications. UNESCO’s formulation of ‘World Heritage” is expressed both as part of a concept of ‘local’ heritage administered by the state and as part of a worldwide system of ‘common heritage,’ now accessed through the Internet. UNESCO’s designation, in combination with the new Internet technologies, mark and transform the representation of these “World Heritage” sites by inscribing a layer of ‘representation’ accessible around the world and by many di...
“Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World ... more “Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World Heritage web sites and related Internet web sites suggest a new kind of marking or inscription process related to “Middle Eastern” cultural and historical sites, which enchase a chronicle of site inscription. Consequently, UNESCO conceptions of ‘World Heritage” and World Wide Web technologies are articulating with “Middle Eastern” historical and cultural sites to create new forms of representation of “Middle Eastern” heritage with global implications. UNESCO’s formulation of ‘World Heritage” is expressed both as part of a concept of ‘local’ heritage administered by the state and as part of a worldwide system of ‘common heritage,’ now accessed through the Internet. UNESCO’s designation, in combination with the new Internet technologies, mark and transform the representation of these “World Heritage” sites by inscribing a layer of ‘representation’ accessible around the world and by many different audiences and individuals. Specific local histories and archaeologies come together in the context of UNESCO and information technology to shape a concept of “World Heritage” which complements, supports, and rearticulates with concepts of local heritage. “Middle Eastern” UNESCO World Heritage sites, such as those in Egypt, Jordan, Morocco and Turkey are represented in new ways, now accessible worldwide, inscribing information as interactive representations, which are hypermedia-oriented, potentially immersion-based, narrative, and integrating various forms of media (Packer and Jordan 2001: xxx-xxxi). The Internet then makes these productions accessible to computer users world-wide transforming the concept of ‘World Heritage” both locally and globally.
Pinker begins his explanation of "How the Mind Works" arguing that the mind is best understood in... more Pinker begins his explanation of "How the Mind Works" arguing that the mind is best understood in terms of a computational model and that, in part, by reverse engineering the mind one can understand many aspects of cognition. He also examines why aspects of cognition, such as consciousness, knowledge, meaning, free will, self, morality, etc. still remain beyond the purview of cognitive science. Pinker identifies natural selection as the process which shaped the mind; subsequently, history, cognitive and social psychology, and human ecology are the most important factors which for him continue to shape the mind. The significance of the book lies, in part, in Pinker's differentiation of what reverse engineering can show from what is still beyond the tools of cognitive science. Pinker suggests that the reason biologically unnecessary aspects of human behavior such as language, art, wit, music, literature, etc. are so significant to people and remain problematic may be because scientists don't yet have the cognitive equipment to solve them and suggests that consciousness and free will, for example, may ultimately remain elusive aspects of the mind.
Teaching Documents by Scott MacLeod
What is information technology, broadly conceived? How did it develop? Who did it? What has been ... more What is information technology, broadly conceived? How did it develop? Who did it? What has been the process of diffusion into the economy and society? How and why did the Network Society take shape? What of the implications of networks in the Information Age? In this course, we’ll analyze the interaction between society and contemporary information technologies, in a multicultural and comparative perspective. In doing so, we’ll examine what data and evidence are in the social sciences, how it is used, and how it is interpreted.
Wiki pages at WUaS by Scott MacLeod
SUBJECTS, wiki, subject page at MIT-centric WUaS by Scott MacLeod
In this paper I want to examine both Evans-Pritchard’s and Malinowski’s concepts of culture and t... more In this paper I want to examine both Evans-Pritchard’s and Malinowski’s concepts of culture and the role the individual plays in the context of epistemology, a theory of knowledge. Evans-Pritchard emphasized the role of subjectivity as a lens with which to examine the behavior of people, implicitly separating the study of natural science as a field of study from the historical/cultural study of people; in contrast to Malinowski, ‘individual’s’ motivations do not play a significant role in Evans-Pritchard’s thought, but humans are also not automatons of social structure. Malinowski assumed that Trobriand Islanders were rational, self-interested actors, and framed his understanding of the individual in terms of an elastic culture-concept of functionalism, which had a number of key meanings for him, but which, for him, served primarily to integrate the society. In this paper I want to contextualize the implications inherent in these anthropologists’ theories of knowledge within a broader map of epistemology and philosophy. I want to address what Evans-Pritchard and Malinowski viewed as the ‘objects’ of their study and where these conceptions might fit within a version of a map of the way branches of knowledge relate to each other, drawn from The Oxford Companion to Philosophy (see map below). For the purposes of this paper, I want simply to identify where anthropology might situate itself epistemologically in terms of Evans-Pritchard and Malinowski’s main approaches. I want to propose that while both authors create stylistically ‘interesting’ anthropological accounts, neither author can be said to have created a coherent approach that comfortably or logically situates itself within the epistemological categories of knowledge suggested by the map. By examining this map of knowledge in relation to the work of these critical anthropologists, I want to draw into relief both some of the strengths and weaknesses of anthropological ‘knowledge.’
“Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World ... more “Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World Heritage web sites and related Internet web sites suggest a new kind of marking or inscription process related to “Middle Eastern” cultural and historical sites, which enchase a chronicle of site inscription. Consequently, UNESCO conceptions of ‘World Heritage” and World Wide Web technologies are articulating with “Middle Eastern” historical and cultural sites to create new forms of representation of “Middle Eastern” heritage with global implications. UNESCO’s formulation of ‘World Heritage” is expressed both as part of a concept of ‘local’ heritage administered by the state and as part of a worldwide system of ‘common heritage,’ now accessed through the Internet. UNESCO’s designation, in combination with the new Internet technologies, mark and transform the representation of these “World Heritage” sites by inscribing a layer of ‘representation’ accessible around the world and by many di...
“Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World ... more “Middle Eastern” UNESCO (United Nations Educational, Scientific and Cultural Organization) World Heritage web sites and related Internet web sites suggest a new kind of marking or inscription process related to “Middle Eastern” cultural and historical sites, which enchase a chronicle of site inscription. Consequently, UNESCO conceptions of ‘World Heritage” and World Wide Web technologies are articulating with “Middle Eastern” historical and cultural sites to create new forms of representation of “Middle Eastern” heritage with global implications. UNESCO’s formulation of ‘World Heritage” is expressed both as part of a concept of ‘local’ heritage administered by the state and as part of a worldwide system of ‘common heritage,’ now accessed through the Internet. UNESCO’s designation, in combination with the new Internet technologies, mark and transform the representation of these “World Heritage” sites by inscribing a layer of ‘representation’ accessible around the world and by many different audiences and individuals. Specific local histories and archaeologies come together in the context of UNESCO and information technology to shape a concept of “World Heritage” which complements, supports, and rearticulates with concepts of local heritage. “Middle Eastern” UNESCO World Heritage sites, such as those in Egypt, Jordan, Morocco and Turkey are represented in new ways, now accessible worldwide, inscribing information as interactive representations, which are hypermedia-oriented, potentially immersion-based, narrative, and integrating various forms of media (Packer and Jordan 2001: xxx-xxxi). The Internet then makes these productions accessible to computer users world-wide transforming the concept of ‘World Heritage” both locally and globally.
Pinker begins his explanation of "How the Mind Works" arguing that the mind is best understood in... more Pinker begins his explanation of "How the Mind Works" arguing that the mind is best understood in terms of a computational model and that, in part, by reverse engineering the mind one can understand many aspects of cognition. He also examines why aspects of cognition, such as consciousness, knowledge, meaning, free will, self, morality, etc. still remain beyond the purview of cognitive science. Pinker identifies natural selection as the process which shaped the mind; subsequently, history, cognitive and social psychology, and human ecology are the most important factors which for him continue to shape the mind. The significance of the book lies, in part, in Pinker's differentiation of what reverse engineering can show from what is still beyond the tools of cognitive science. Pinker suggests that the reason biologically unnecessary aspects of human behavior such as language, art, wit, music, literature, etc. are so significant to people and remain problematic may be because scientists don't yet have the cognitive equipment to solve them and suggests that consciousness and free will, for example, may ultimately remain elusive aspects of the mind.
What is information technology, broadly conceived? How did it develop? Who did it? What has been ... more What is information technology, broadly conceived? How did it develop? Who did it? What has been the process of diffusion into the economy and society? How and why did the Network Society take shape? What of the implications of networks in the Information Age? In this course, we’ll analyze the interaction between society and contemporary information technologies, in a multicultural and comparative perspective. In doing so, we’ll examine what data and evidence are in the social sciences, how it is used, and how it is interpreted.