This work approaches the question of the relationship of religious to scientific thought. The author argues that they evolved together and are therefore complementary.

Political correctness in social anthropology has made the terms primitive society, social evolution and even human nature unacceptable, and removed the possibility of open academic debate about them. Written from the perspective of a lifetimes research, this collection of papers takes a hard look at these taboos, and challenges some fundamental assumptions of post-modern thinking. Including some new material on memetics, evolutionary psychology and Darwinian theory in the social sciences, this collection provides a long-overdue assessment of some key topics in modern anthropology.

The Archaic takes as its major reference points C.G. Jung's classic essay, 'Archaic Man' (1930), and Ernesto Grassi's paper on 'Archaic Theories of History' (1990). Moving beyond the confines of a Jungian framework to include other methodological approaches, this book explores the concept of the archaic. Defined as meaning 'old-fashioned', 'primitive', 'antiquated', the archaic is, in fact, much more than something very, very old: it is timeless, inasmuch as it is before time itself. Archē, Urgrund, Ungrund, 'primordial darkness', 'eternal nothing' are names for something essentially nameless, yet whose presence we nevertheless intuit. This book focuses on the reception of myth in the tradition of German Idealism or Romanticism (Creuzer, Schelling, Nietzsche), which not only looked back to earlier thinkers (such as Jacob Boehme) but also laid down roots for developments in twentieth-century thought (Ludwig Klages, Martin Heidegger). The Archaic also includes: studies of the Germanic dimension of the archaic (Charles Bambach, Alan Cardew) a discussion of the mytho-phenomenological approach to the archaic (Robert Josef Kozljanič) a series of articles on Jung's understanding of the archaic (Paul Bishop, Susan Rowland, Robert Segal). This book will be of interest to psychoanalysts, anthropologists and phenomenologists, as well as students of psychology, cultural studies, religious studies, and philosophy, as it seeks to rehabilitate a concept of demonstrable and urgent relevance for our time.

Why are the plots of Shakespeare and his contemporaries so different from those of his predecessors? This book argues that the answer is in part that certain forms of expectation were largely undeveloped in the medieval period. More broadly, it suggests that many of the causal and temporal thought processes that are second nature to us operated very differently or had not been developed in the minds of most medieval people. And conversely, it suggests that other mental faculties (such as the ability to respond to some of the elemental appeal of poetry) may have become dulled by the post-renaissance rationalist emphasis in our culture. In addition to drawing on a broad range of etymological and literary evidence (from the 10th century Gnomic verses to 16th-century drama) the book delves into medieval history, and draws many anthropological parallels. This is a significant study in the nature of narrative and an important investigation into the mental and cultural worlds of Shakespeare and his predecessors.

This volume contains the proceedings of the conference 'Jean Piaget (1896-1980): A British Tribute - The Continuing Debate', held at Brighton Polytechnic on 22-23 May 1981. The collection of papers goes beyond a particular event which took place at a specific time. It stands on its own as a sustained inquiry as to how Piaget's theory is seen in relation to a range of areas of knowledge. Pairs of academics from various disciplines who have worked on aspects of Piagetian theory engaged in 'for and against' debates. The scope of the volume is therefore interdisciplinary.

Indigenous religions are now present not only in their places of origin but globally. They are significant parts of the pluralism and diversity of the contemporary world, especially when their performance enriches and/or challenges host populations. Indigenous Diasporas and Dislocations engages with examples of communities with different experiences, expectations and evaluations of diaspora life. It contributes significantly to debates about indigenous cultures and religions, and to understandings of identity and alterity in late or post-modernity. This book promises to enrich understanding of indigenity, and of the globalized world in which indigenous people play diverse roles.