Anthropological Implications Research Articles

Native American lithic procurement along the international border in the boot heel region of southwestern New Mexico

Abstract. Multidisciplinary field projects can be very useful to a more fundamental understanding of the world around us, though these projects are not as common as they should be. In particular, the combination of archeology and geology combines our understanding of human behavior and human use of the landscape with an intimate knowledge of geologic processes and the materials available for human use in order to gain a broader understanding of human-Earth interaction. Here we present data from a cross-disciplinary project that uses a common dataset, archeological artifacts, to explore the anthropological and geologic implications of useage patterns. Archeological excavations and surveys conducted by the Office of Contract Archeology in 2007 along the route of the proposed international border fence reveal patterns of use of geologic materials by Archaic, Formative and Protohistoric Native Americans in the Boot Heel of southwestern New Mexico. Thousands of artifacts were recorded in multiple sites from Guadalupe Pass in the southern Peloncillo Mountains to the Carrizalillo Hills west of Columbus. We identified the lithologies of artifacts, ranging from projectile points to groundstones, and then constructed material movement maps based on either known procurement sites ("quarries") or outcrops identified as the closest source to a given site for each lithology. Not unexpectedly, the majority of the rock types utilized by native peoples are local siliceous volcanic materials. However, several artifacts constructed from obsidian were transported into the region from northern Mexico and eastern Arizona, indicating long-distance travel and/or trade routes. We also examine useage pattern difference between Archaic, Formative and Protohistoric sites. Additionally, a dramatic change in distribution of sources for geologic materials occurs between one pre-Spanish site and one post-Spanish site that are adjacent to one another.

Human Ecology, Environmental Ecology, and a Ressourcement Theology: Caritas in veritate in the Light of Philip Sherrard’s Theandric Anthropology

A DEVELOPING THEOLOGICAL MOTIF in the social magisterium of Pope Benedict XVI is the explicit recognition of the inextricable link between the demands of charity and care for the physical environment. In Caritas in veritate, for instance, the Holy Father states that not only does respect for within society benefit ecology, (1) but that the former is the decisive factor in establishing a proper human relationship with physical nature. Understood in the full context of the Church's social doctrine, which ultimately elucidates the societal implications of the gift of charity, this would mean that it is only through the inculcation of the supernatural virtues in the life of the Church, which radiate outwardly into the social sphere, that a truly deep ecology can be nurtured. The gift of charity carries with it not only social but cosmic significance. The Holy Father effects a transformation of most modern thought as it pertains to the relationship of creation to history by linking together the two ecologies of the created order in the perspective of charity. This calls to mind the patristic transformation of Greco-Roman microcosmism in the first millennium of the Church. (2) Benedict follows in the tradition of the patristic theologians in establishing the essential connection between the vocation and destiny of man and the sanctification of the physical universe. There were several twentieth-century ressourcement theologians who brought the patristic doctrine of man as microcosm and workshop of creation to the forefront again, precisely in order to recover the inextricable link between anthropos and cosmos in Christ. (3) One such theologian, who was also among the first twentieth-century intellectuals to sound the alarm of the environmental crisis, was the Greek Orthodox theologian, poet, and eminent English translator of many great spiritual and poetic creations of modern and pre-modern Greek literature, Philip Sherrard (1922-95). Sherrard sought to recover a truly spiritual and metaphysical cosmology in the line of the great patristic tradition of Christian thought that elucidates the connection of (to use Benedict's language) to ecology. An exposition of Sherrard's work on this topic can shed a great deal of light on Benedict's Caritas in veritate, especially if Sherrard's Eastern Christian polemic is, from the outset, scrutinized and tempered. My purpose in the present article is to use Sherrard's patristic return to the sources, especially as found in his book Human Image: World Image, as a guide to uncover some of the wider implications of the Holy Father's suggestions. I shall focus in the first section on Sherrard's Christological and trinitarian participationist metaphysics or anthropology. In the second, I shall briefly expound his Christian Platonist epistemology. His evaluation of the human crisis at the root of the ecological crisis has both a metaphysical and an epistemological dimension. The two are necessarily linked. I Caritas in veritate is founded on an explicitly Christological and trinitarian perspective that sees the destiny of man and the world in the light of the innate connection of all creation to the supernatural. It remains a perpetual task for theologians to articulate this connection fully. Sherrard's participationist metaphysics or Christian theandric anthropology exemplifies the sort of work that theologians are called to accomplish in this regard. Nevertheless, it is helpful, in expounding his theology, to abstract from his harshly expressed Eastern Christian polemic against the Western Church. (4) Sherrard rightly saw it as necessary, in order to combat modern naturalism, to recover the metaphysical and anthropological implications of the Chalcedonian tradition. Yet he could see the mainstream, premodern Western tradition as little more than an obstacle standing in the way of such a recovery. …

The appropriation of an Aboriginal landscape in northern New South Wales

The attachment of Australian Aboriginal people to land has not only been amply documented by anthropologists since the late 19th century, it is also one of their own enduring tropes of differentiation from non‐Aboriginal and “official” Australian state society. In the face of widespread and concerted alteration of the pre‐settlement landscape engendered by industrial and commercial development, Aboriginal people seek to reclaim or reappropriate remnants of a pristine environment untransformed by modern development. Alteration of the landscape, as far as Aboriginal people are concerned, also goes hand in hand with the progressive decimation of Aboriginal populations in the 19th and early 20th centuries through violence and disease. Contemporary Aboriginal communities seek to protect the sites of violent death, believed heavily populated with the frustrated spirits of the deceased, from disturbance, particularly by non‐Aboriginal people. In this chapter I discuss some of the anthropological implications of seeing landscape as a terrain of intercultural conjunction in such a bifold society in northern New South Wales, and what levels of transformation are and are not acknowledged by a marginal, minority indigenous population seeking to insulate their historical landscape from development.

In Adam's fall: a meditation on the Christian doctrine of original sin

Preface. Acknowledgments. Part I: Setting the Stage: The Problem of Original Sin:. 1. Creation Gone Wrong: Thinking about Sin. A Doctrine Grown Strange. Biblical Configurations of Sin. Contemporary Attempts to Reclaim Sin-Talk. Original Sin and Actual Sin. 2. Original Sin as Christian Doctrine: Origins, Permutations, Problems. The Emergence of the Doctrine. The Augustinian Turn. Augustinian Revisions. Assessment. Part II: Reconfiguring the Debate: Sin, Nature, and the Will:. 3. Augustine of Hippo: Willing and the Ambiguity of Desire. Augustine's Views in Outline. Concupiscence: Humanity Internally Divided. The Fall: Humanity Temporally Divided. Assessing Augustine's Doctrine of the Will . 4. Maximus the Confessor: Willing Is Not Choosing. Maximus' Christology in Context. Dyothelite Christology in Outline. Maximus' Analysis of the Will. Maximus' Interpretation of Christ's Willing. Anthropological Implications. Conclusion. 5. The Status of Christ's Will: Fallen or Unfallen?. The Question in the Tradition. Preliminary Assessment. The Problem of Christ's Will. Theological Implications. Part III: Reconstructing the Doctrine: Original Sin in Christian Practice:. 6. Original Sin and Human Nature: Solidarity in Sin. Original Sin and the Damaged Will. The Problem of the Origin of Original Sin. Reconceiving the Ontology of Original Sin. 7. Original Sin and the Individual: Being a Sinner. The Scope of Sin. Sin and Agency. From Actual Sin to Original Sin. 8. Original Sin and the Christian Life: Confronting Sin. From Original Sin to Actual Sin. Original Sin as Unbelief. Vocation and the Defeat of Sin. Conclusion. References. Index.

Pouvoir et société. Repenser le lien social dans le Laos urbain

Anthropos , Seite 397 - 410

Book Reviews

MankindVolume 9, Issue 4 p. 329-340 Book Reviews First published: December 1974 https://doi.org/10.1111/j.1835-9310.1974.tb01346.xAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Abstract Book reviewed in this article: Anthropology in Papua New Guinea. Edited by lan Hogbin Politics in New Guinea. Traditional and in the Context of Change: Some Anthropological Perspectives. Edited by Ronald M. Berndt and Peter Lawrence Alternative Strategies for Papua New Gulnea. Edited by A. Clunies Ross and J. Langmore Baegu: Social and Ecological Organisation in Malaita, Solomon Islands. By Harold M. Ross The South Sea Islanders and the Quensland Labour Trade. By William T. Wawn. Edited by Peter Corris The Australian Aborigines. By B. A. L. Cranstone Hunters of the Northern Forest. By Richard K. Nelson Tahitians, Mind and Experience in the Society Islands. By Robert I. Levy Ancient Polynesian Society. By Irving Goldman Ilocano Rice Farmers. By Henry T. Lewis La course de pirogues au Laos: an complexe culturel. By Charles Archaimbault The Character of Kinship. Edited by Jack Goody Population Growth: Anthropological Implications. Edited by Brian Spooner Researches into the Physical History of Man. By J. C. Prichard. Edited by G. W. Stocking Human Origins. By D. Weitzman and R. E. Gross Communicating Across Time and Space. By D. Weitzman and R. E. Gross Volume9, Issue4December 1974Pages 329-340 RelatedInformation

Bibliography of Don E. Dumond

Bibliography of Don E. Dumond Donald K. Grayson and Roger K. Harritt This list is current as of June 2010. Publications that Dumond co-authored and which show him as the first author are indicated by an “and,” while the word “with” is used to identify those publications where he was a second or third author. Omitted are reviews, notes, and unpublished monographic research reports. 1957 Eater of Dust. New Mexico Quarterly 27(12):56–66. 1961 Swidden Agriculture and the Rise of Maya Civilization. Southwestern Journal of Anthropology 17(4):301–316. 1962 Blades and Cores in Oregon. American Antiquity 27(3):419–424. Human Prehistory in the Naknek Drainage, Alaska. Ph.D. dissertation, Department of Anthropology, University of Oregon. University Microfilms 62–4944. (Editor) Research on Northwest Prehistory. L. S. Cressman and D. E. Dumond, eds. Eugene: University of Oregon, Department of Anthropology. (Editor) Prehistory of the Naknek Drainage: A Preliminary Statement. In Research on Northwest Prehistory. L. S. Cressman and D. E. Dumond, eds. Eugene: University of Oregon, Department of Anthropology. 1963 A Practical Field Method for the Preservation of Soil Profiles from Archaeological Cuts. American Antiquity 29(1):116–118. Two Early Phases from the Naknek Drainage. Arctic Anthropology 1(2):93–104. 1964 A Note on the Prehistory of Southwestern Alaska. Anthropological Papers of the University of Alaska 12(1):33–45. 1965 On Eskaleutian Linguistics, Archaeology, and Prehistory. American Anthropologist 67(5):1231–1257. Population Growth and Cultural Change. Southwestern Journal of Anthropology 21(4):302–324. And R. L. A. Mace 1968 An Archaeological Survey along Knik Arm. Anthropological Papers of the University of Alaska 14(1):1–21. On the Presumed Spread of Slate Grinding in Alaska. Arctic Anthropology 5(1):82–91. Toward a Prehistory of Alaska. In Frontier Alaska: Proceedings of the Conference on Alaskan History. R. Frederick, ed. Pp. 31–50. Anchorage: Alaska Methodist University. 1969 Prehistoric Cultural Contacts in Southwestern Alaska. Science 166:1108–1115. The Prehistoric Pottery of Southwestern Alaska. Anthropological Papers of the University of Alaska 14(2):18–42. brk;Toward a Prehistory of the Na-Dene. American Anthropologist 71(5):857–863. 1970 Eskimos and Aleuts. Proceedings of the Eighth International Congress of Anthropological and Ethnological Sciences, 1968. Tokyo and Kyoto: Science Council of Japan. 3:102–107. Competition, Cooperation, and the Folk Society. Southwestern Journal of Anthropology 26(3):261–286. 1971 A Summary of Archaeology in the Katmai Region, Southwestern Alaska. University of Oregon Anthropological Papers, 2. And Florencia Muller 1972 Classic to Postclassic in Highland Central Mexico. Science 175:1208–1215. Demographic Aspects of the Classic Period in Puebla-Tlaxcala. Southwestern Journal of Anthropology 28(2):101–130. Population Growth and Political Centralization. In Population Growth: Anthropological Implications. Brian Spooner, ed. Pp. 286–310. Cambridge: MIT Press. Prehistoric Population Growth and Subsistence Change in Eskimo Alaska. In Population Growth: Anthropological Implications. Brian Spooner, ed. Pp.311–328. Cambridge: MIT Press. The Alaska Peninsula in Alaskan Prehistory. In For the Chief: Essays in Honor of L. S. Cressman. F. W. Voget and R L. Stephenson, eds. Pp. 29–47. University of Oregon Anthropological Papers, 4. 1974 Prehistoric Ethnic Boundaries on the Alaska Peninsula. Anthropological Papers of the University of Alaska 16(1):1–7. [End Page 3] Prehistoric Dwellings in Katmai National Monument, Alaska. In National Geographic Society Research Reports, 1967 Projects. Pp. 57–70. Washington, D.C.: National Geographic Society. Remarks on the Prehistory of the North Pacific: To Lump or Not To Lump? In International Conference on the Prehistory and Paleoecology of Western North American Arctic and Subarctic. Pp. 47–55. Calgary: University of Calgary Anthropological Association. Some Uses of R-Mode Analysis in Archaeology. American Antiquity 39(2):253–270. 1975 Coastal Adaptation and Cultural Change in Alaskan Eskimo Prehistory. In Prehistoric Maritime Adaptations of the Circumpolar Zone. W. W. Fitzhugh, ed. Pp. 167–180. The Hague: Mouton. With L. Conton and H. M. Shields Eskimos and Aleuts on the Alaska Peninsula: A Reappraisal of Port Moller Affinities. Arctic Anthropology 12(1):49–67. The Limitation of Human Population: A Natural History. Science 187:713–721. 1976 An Outline of the Demographic History of Tlaxcala. In The Tlaxcaltecans: Prehistory...

Frihed til kærlighed hos Luther og Kierkegaard

”You shall love thy neighbour as yourself”. How does commanded love turn into the praxis of loving? According to Kierkegaard, works of love are not just grounded in human agency and capability, but are done in the Spirit of love. The key words of Kierkegaard’s explanation – ‘spirit’, ‘interiority’, ‘gift’ and ‘debt’ – are decisive also for the Pauline-Lutheran tradition. This tradition holds that the human being becomes free to love his neighbor only if he has been freed from self-centredness. Yet, what does that imply for the view of the person, who is simul iustus et peccator, at once a sinner and justified, at once ‘the old Adam’ and ‘a new creature’? The anthropological implications are controversial, especially in regard to the relation between the ‘inner’ and the ‘outer’, the ‘old’ and the ‘new’ person, the sinner’s nature and his self-transcendence. Kierkegaard’s insights could contribute to the clarification, if not correction, of some notorious problems that belong to Luther’s heritage.

L’étiquette générique autofiction: us et coutumes

La autoficción se ha convertido en el catalizador teórico a partir del que se examinan cuestiones de largo alcance como la redistribución permanente de las fronteras de la ficción o el proceso de autoficcionalización generalizada propio de la sociedad postmoderna. El objetivo de este artículo es ofrecer una diagnosis del debate teórico actual en torno a la autoficción con tal de determinar los usos de la misma como etiqueta genérica así como los límites de esta ambigua categoría. Más allá de los criterios estrictamente estilísticos y textuales o incluso de la naturaleza paradójica del plano pragmático, el estudio muestra la necesidad de superar la doxa panficcionalista que envuelve a las prácticas postmodernas de la autoficción. Solo así podrán evaluarse las implicaciones temáticas, ontológicas y antropológicas de una forma de estar en el mundo como impostor, así como la evolución histórica de este modo de impostura literaria.

Estimation of age at death in human males from quantitative histology of bone fragments

This study was conducted to quantitate microstructural age changes in human bone cortex. Ground undecalcified cross sections were prepared from femur, tibia, fibula, humerus, radius and ulna and measured for cortical thickness, medullary cavity diameter, osteon count, osteon diameter, osteon perimeter, Haversian canal diameter, Haversian canal area, Haversian canal perimeter and Haversian lamellae count. These measurements were obtained from 50 male subjects, ranging in age from 21 to 78 years. Multivariate regression analysis was used to estimate age at death from the microstructural parameters. The osteon count and Haversian lamellae count were increased with age, while Haversian canal size decreased with age. Further analysis showed that the osteon count had the most significant correlation with age, while Haversian canal perimeter had the least significant correlation with age. Multivariate regression analysis showed that in this age group, age could be estimated to within 10.94 years of the true value in 98% of males. Age validation on 16 subjects by using the equation showed a close approximation of ages between known and estimated ages. Racial differences were not analysed. It can be concluded that microstructure of bone cortex can be quantitated to estimate age at death more accurately. Future research needs to include race, sex and metabolic influences on age estimation. This would have significant medico-legal and anthropological implications.

Kant’s answer to the question ‘what is man?’ and its implications for anthropology

This paper examines Kant’s anthropological project and its relationship to his conception of ‘man’ in order to show that Kant’s answer to the question ‘what is man?’ entails a decisive re-evaluation of traditional conceptions of human nature. I argue that Kant redirects the question ‘what is man?’ away from defining man in terms of what he is, and towards defining him in terms of what he does, in particular through the distinction between three levels of what I will call ‘man’s praxis’: the levels of technicality, prudence, and morality. As soon as man is understood in terms of what he makes of himself rather than in terms of what he is, two crucial issues arise: what is the purpose of his making? And how can he reach this destination? My claim is that whilst the first question is answered by ethics and a doctrine of prudence, the second question is answered by anthropology. In this sense, anthropology plays the crucial role of identifying the worldly helps and hindrances to the realisation of man’s purposes—and this is the reason why it should be understood as a ‘pragmatic’ discipline.

In the tomb of Tutankhamun

The rooms devoted to the tomb of Tutankhamun inside the Egyptian Art Museum in Cairo are an exemplary laboratory in which to observe a wide range of relationships visitors have with artifacts: from the most expeditious visit to the most meticulous investigation. This article shows how the funerary furniture of the Pharaoh has been carefully cultivated as a mystery to be deciphered and how from its excavation by Howard Carter to its display inside the museum, the enigma of Tutankhamun has taken unexpected forms, giving us a remarkable opportunity to think about the anthropological implications of assisted curiosity.

Kant on Anthropology and Alienology: The Opacity of Human Motivation and its Anthropological Implications

According to Kant, the opacity of human motivation takes two distinct forms – a psychological form: man ‘can never, even by the most strenuous self-examination, get entirely behind [his] covert incentives’ – and a social form: ‘everyone in our race finds it advisable to be on his guard, and not to reveal himself completely’. In other words, first, men's ‘interior’ (i.e. their intentions, motives, thoughts, etc.) cannot be entirely revealed to themselves and, second, they tend not to reveal their ‘interior’ to others. A number of Kant scholars have acknowledged the importance of the first form of opacity in Kant's thought and have attempted to draw out from it implications for moral deliberation and ethics in general. The aim of this paper is to examine the second, social form of opacity and draw out its anthropological implications, an issue that has been overlooked in the literature. To do so, I focus on Kant's contrast between men and beings that I would like to call ‘sincere aliens’. These sincere aliens are beings who have the opposite features of man's opacity, namely beings who cannot but reveal their ‘interior’ both to others and to themselves.

Trinitarian Anthropology

This article looks at the problem of the so-called “point of contact” between God and mankind, or more particularly, the relation between trinity and anthropology. Does Christian anthropology develop from the doctrine on creation, the human nature of Christ or the work of the Holy Spirit? In opposition to the current trinitarian perspectives on humanity, which mainly focus on relational similitude, the theology of the Dutch theologian, Oepke Noordmans critically resists any attempt at finding analogies between the trinity and humanity. According to him, creation is judgment of God, which has critical implications for any independent anthropology: There is no perpetuation of the incarnation in our humanity, church or liturgy after the resurrection, and the re-creative work of the Spirit does not have a point of contact with any constitutive element in our humanity. The judgment of the cross reaches from creation across history to recreation.

Effects of Friendship in Transactions in an Emerging Market: Empirical Evidence from Brazil

In the emerging field of behavioral finance, including human behavior aspects and implications of cognitive phsychology and anthropology in decisions are considered. The formulated hypotheses were tested by way of 400 questionairres answered by students enrolled in MBA programs. The principal results reached suggest that individuals involved in transactions among friends or among strangers assume different behaviors, friends agree about the price attributed to an asset, while strangers show the propensity to bargain.

Distribution of Y chromosome Haplogroup D in East Asia and its Anthropological Implications

The recent paper by Shi et al. (2008) provided the most details for the ethnic features of Y chromosome haplogroup D. The geographic distribution and age estimate for haplogroup D and its sub-clades helps in understanding the origin and migration processes of the early modern human in East Asia. Clades DE* and D* were found in Tibetan and Thai respectively. These findings make the search of the birth place of haplogroup D possible. Here we continued the discussion of Chandrasekar et al. (2007). The frequencies of haplogroup D in various populations of East Asia were collected from all the available literature. The analyses showed that the emergence of haplogroup D may be between India and Indochina. Clade D1 emerged subsequently when population move to the east. After clade D* diffused to the whole East Asia, it gave birth to clade D2 in Japan and clade D3 in Tibet independently.

Religious Practice and the Claims of Anthropology

It is an enormous honor to be here to celebrate the memory of Edvard Westermarck. A Swedish-speaking Finn, a Scandinavian emissary to London, a Northerner intimate with Morocco, a founding figure across the emergent disciplinary boundaries between sociology and anthropology, Westermarck was a cosmopolitan in the best sense of the word. From his position betwixt and between, he was well placed to identify the two central challenges of relativity that have long marked the human sciences in general, and anthropology in particular. One is ontological, the other moral. From the start, given their vast ambition to understand humans in the broadest social context, anthropologists have frequently had to grapple with reality claims and ethical norms far from their own. To his enduring credit, Westermarck had the courage to face the problem directly, and early on staked out one of the more radical and still unsettled positions on the relativistic implications of anthropology. In a world of ever faster and more widely circulating people, images, and ideas, the challenges posed by other reality claims and other moral values have only become more pressing.

Science as Goad and Guide for Theology

Abstract: The influence of science (including science‐based technology) on theology is discussed here within the framework of two assumptions. First, the basic purpose of theology is to serve the mission of the church. In today's world this means that theology must take science seriously in the ways in which it equips the church to do its work. Second, the theology which is most adequate for this purpose is a version of the theology of the cross which emphasizes the concept of divine kenosis. Within this framework, science can be seen as a goad to theology in several areas. Concerns about the environment encourage an ecological emphasis in theology. The interpretation of biblical creation texts is influenced by our knowledge of cosmic and biological history. Awareness of the scientific limitations of some biblical texts encourages us to consider the kenotic character of the inspiration of scripture. Evolution through natural selection seems to demand the kind of divine participation in the sufferings of the world to which a theology of the cross points, and human evolution in particular has implications for theological anthropology. Finally, the ability of science to explain phenomena in the world without reference to God needs to be taken into account when we speak of God's action in the world. These and other topics should be given adequate attention in Christian education at all levels and in preaching, pastoral care and public advocacy by the church.

To bleed or not to bleed, that is the question

Menstruation may be considered the endocrine equivalent of miscarriage. In both menstruation and miscarriage, endometrial shedding is provoked by the sudden decline in estrogen and progesterone that occurs when fertilization or implantation fails to take place or is defective. The monthly bleeding is, therefore, the result of repeated reproductive failure since, in a free, natural setting, women would be either pregnant or lactating ad libitum, hence amenorrheic. Menstruation has become an obligatory feature of life for civilized women, who are educated to accept the monthly bleeding as a price to pay for avoiding pregnancy [ 1 Coutinho E.M. Menstrua����o: a sangria in��til. Editora Gente, S��o Paulo (Brazil)1996 Google Scholar , 2 Coutinho E.M. Segal S. Is menstruation obsolete?. Oxford University Press, New York1999 Google Scholar ]. This ���avoidance of conception��� does not occur naturally since sexual activity in nature is predominantly associated with ovulation, a condition that renders females both attractive and receptive [ 3 Harvey S.M. Female sexual behaviour. Fluctuations during the menstrual cycle. J Psychosom Res. 1987; 31: 101-110 Google Scholar , 4 Hedricks C. Piccinino L.J. Udry J.R. Chimbira T.H. Peak coital rate coincides with onset of luteinizing hormone surge. Fertil Steril. 1987; 48: 234-238 Google Scholar ]. In order to avoid conception, civilized women had to learn how to minimize their sexual attractiveness while retaining their enhanced social magnetism during ovulation by bathing, using deodorants and perfume and covering their bodies as completely as possible. Whenever they succeeded in avoiding sex during ovulation, they then had to deal with the inevitable bleeding that would ensue. In the beginning, they had to hide during menstruation, secluding themselves in a separate room or location, as women of many indigenous tribes still do today. The development of fabrics such as cotton, silk and linen led to the creation of sanitary protection, which could be replaced at regular intervals [ 5 Tannahill R. Sex in history. Scarborough Publishers, Chelsea (Mich)1992 Google Scholar , 6 Lee R.B. Population growth and the beginning of sedentary life among the Kung bushmen. in: Spooner B. Population growth: anthropological implications. MIT Press, Cambridge (Mass)1972: 329-342 Google Scholar ].

‘Willing Is Not Choosing’: Some Anthropological Implications of Dyothelite Christology

Abstract: The dyothelite Christology of Maximus the Confessor provides a basis for countering modern worry that an Augustinian doctrine of the bondage of the will undermines human integrity. Modern discomfort with Augustine presupposes an anthropology that equates genuine agency with freedom of choice. In defending the principle that Christ has a fully human will, Maximus challenges this presupposition by denying that a human agent's willing is to be identified with choosing. Thus, while Maximus does not share Augustine's doctrine of original sin, he offers a framework within which to explore possible convergence between Eastern and Western understandings of the will.