Shweder calls for exploration of the human mind--and of one's own mind--by thinking through the ideas and practices of other peoples and their cultures. He examines evidence of cross-cultural similarities and differences in mind, self, emotion, and morality with special reference to the cultural psychology of a traditional Hindu temple town in India.

Material culture surrounds us and yet is habitually overlooked. So integral is it to our everyday lives that we take it for granted. This attitude has also afflicted the academic analysis of material culture, although this is now beginning to change, with material culture recently emerging as a topic in its own right within the social sciences. Carl Knappett seeks to contribute to this emergent field by adopting a wide-ranging interdisciplinary approach that is rooted in archaeology and integrates anthropology, sociology, art history, semiotics, psychology, and cognitive science. His thesis is that humans both act and think through material culture; ways of knowing and ways of doing are ingrained within even the most mundane of objects. This requires that we adopt a relational perspective on material artifacts and human agents, as a means of characterizing their complex interdependencies. In order to illustrate the networks of meaning that result, Knappett discusses examples ranging from prehistoric Aegean ceramics to Zande hunting nets and contemporary art. Thinking Through Material Culture argues that, although material culture forms the bedrock of archaeology, the discipline has barely begun to address how fundamental artifacts are to human cognition and perception. This idea of codependency among mind, action, and matter opens the way for a novel and dynamic approach to all of material culture, both past and present.

This book examines the role of symbols and meaning in the development of mind, self, and emotion in culture.

Discover why and how schools must become places where thinking is valued, visible, and actively promoted As educators, parents, and citizens, we must settle for nothing less than environments that bring out the best in people, take learning to the next level, allow for great discoveries, and propel both the individual and the group forward into a lifetime of learning. This is something all teachers want and all students deserve. In Creating Cultures of Thinking: The 8 Forces We Must Master to Truly Transform Our Schools, Ron Ritchhart, author of Making Thinking Visible, explains how creating a culture of thinking is more important to learning than any particular curriculum and he outlines how any school or teacher can accomplish this by leveraging 8 cultural forces: expectations, language, time, modeling, opportunities, routines, interactions, and environment. With the techniques and rich classroom vignettes throughout this book, Ritchhart shows that creating a culture of thinking is not about just adhering to a particular set of practices or a general expectation that people should be involved in thinking. A culture of thinking produces the feelings, energy, and even joy that can propel learning forward and motivate us to do what at times can be hard and challenging mental work.

Creativity and culture are inherently linked. Society and culture are part and parcel of creativity's process, outcome, and subjective experience. Equally, creativity does not reside in the individual independent of culture and society.Vlad Petre Glveanu's basic framework includes creators and community, from which new artifacts emerge and existing artifacts are developed. He points to a relationship between self and other, new and old, specific for every creative act. Using this multifaceted system requires that researchers employ ecological research in order to capture the heterogeneity and social dimensions of creativity.Glveanu uses an approach based on cultural psychology to present creativity in lay terms and within everyday settings. He concludes with a unitary cultural framework of creativity interrelating actors, audiences, actions, artifacts, and affordances.

Introduces the idea of a flexible approach to the human rights movement that returns to basics in an increasingly diverse and multipolar world.

Why do American children sleep alone instead of with their parents? Why do middle-aged Western women yearn for their youth, while young wives in India look forward to being middle-aged? In these essays, the author reminds us that cultural differences in mental life lie at the heart of any understanding of the human condition. Drawing on ethnographic studies of the distinctive modes of psychological functioning in communities around the world, Richard Shweder explores ethnic and cultural differences in ideals of gender, in the life of the emotions, in conceptions of mature adulthood and the stages of life, and in moral judgments about right and wrong. The knowable world, Shweder observes, is incomplete if seen from any one point of view, incoherent if seen from all points of view at once, and empty if seen from nowhere in particular. This work strives for the "view from manywheres" in a culturally diverse yet interdependent world.