82:T43d,First published in 1986 Mary Douglas' theory of institutions uses the sociological theories of Emile Durkheim and Ludwig Fleck to determine not only how institutions think, but also the extent to which thinking itself is dependent upon institutions. Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals come to share the categories of their thought as to explain how they ever manage to sink their private interests for a common good. Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor do they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.83:T613,

It is well-understood that the consumption of goods plays an important, symbolic role in the way human beings communicate, create identity, and establish relationships. What is less well-known is that the pattern of their flow shapes society in fundamental ways. In this book the renowned anthropologist Mary Douglas and economist Baron Isherwood overturn arguments about consumption that rely on received economic and psychological explanations. They ask new questions about why people save, why they spend, what they buy, and why they sometimes but not always make fine distinctions about quality. Instead of regarding consumption as a private means of satisfying one’s preferences, they show how goods are a vital information system, used by human beings to fulfill their intentions towards one another. They also consider the implications of the social role of goods for a new vision for social policy, arguing that poverty is caused as much by the erosion of local communities and networks as it is by lack of possessions, and contrast small-scale with large-scale consumption in the household. A radical rethinking of consumerism, inequality and social capital, The World of Goods is a classic of economic anthropology whose insights remain compelling and urgent. This Routledge Classics edition includes a new foreword by Richard Wilk. "Forget that commodities are good for eating, clothing, and shelter; forget their usefulness and try instead the idea that commodities are good for thinking." – Mary Douglas and Baron Isherwood

84:T509,Do institutions think? If so, how do they do it? Do they have minds of their own? If so, what thoughts occupy these suprapersonal minds? Mary Douglas delves into these questions as she lays the groundwork for a theory of institutions. Usually the human reasoning process is explained with a focus on the individual mind; her focus is on culture.

Using the works of Emile Durkheim and Ludwik Fleck as a foundation, How Institutions Think intends to clarify the extent to which thinking itself is dependent upon institutions. Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals
>Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor can they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.

85:T405,Every natural symbol - derived from blood, breath or excrement - carries a social meaning and this work focuses on the ways in which any one culture makes its selections from body symbolism. Each person treats their body as an image of society and the author examines the varieties of ritual and symbolic expression and the patterns of social ritual in which they are embodied. Natural Symbols is a book about religion and it concerns our own society at least as much as any other. It has stimulated new insights into religious and political movements and has provoked re-appraisals of current progressive orthodoxies in many fields. As a classic, it represents a work of anthropology in its widest sense, exploring themes such as the social meaning of natural symbols and the image of the body in society which are now very much in vogue in anthropology, sociology and cultural studies. In this reissue and with a new Introduction, Natural Symbols will continue to appeal to all students of anthropology, sociology and religion.86:T639,It is well-understood that the consumption of goods plays an important, symbolic role in the way human beings communicate, create identity, and establish relationships. What is less well-known is that the pattern of their flow shapes society in fundamental ways. In this book the renowned anthropologist Mary Douglas and economist Baron Isherwood overturn arguments about consumption that rely on received economic and psychological explanations. They ask new questions about why people save, why they spend, what they buy, and why they sometimes-but not always-make fine distinctions about quality.

Instead of regarding consumption as a private means of satisfying one’s preferences, they show how goods are a vital information system, used by human beings to fulfill their intentions towards one another. They also consider the implications of the social role of goods for a new vision for social policy, arguing that poverty is caused as much by the erosion of local communities and networks as it is by lack of possessions, and contrast small-scale with large-scale consumption in the household.

A radical rethinking of consumerism, inequality and social capital, The World of Goods is a classic of economic anthropology whose insights remain compelling and urgent.

This Routledge Classics edition includes a new foreword by Richard Wilk.

"Forget that commodities are good for eating, clothing, and shelter; forget their usefulness and try instead the idea that commodities are good for thinking." – Mary Douglas and Baron Isherwood87:T43d,First published in 1986 Mary Douglas' theory of institutions uses the sociological theories of Emile Durkheim and Ludwig Fleck to determine not only how institutions think, but also the extent to which thinking itself is dependent upon institutions. Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals come to share the categories of their thought as to explain how they ever manage to sink their private interests for a common good. Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor do they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.3c:["$","$L7d",null,{"state":{"mutations":[],"queries":[{"dehydratedAt":1793842448513,"state":{"data":{"pages":[{"requestId":"b359607f-f54b-4743-a883-ca29284a47ac","total":{"value":21,"relation":"eq"},"rows":[{"entityType":"book","isbn":"9780198150923","id":812963,"score":2,"position":0,"book":{"id":812963,"isbn":"9780198150923","created":"2024-02-22T08:04:40.000Z","title":"Leviticus as literature","description":"This first full-scale account of Leviticus by a world renowned anthropologist presents the biblical work as a literary masterpiece. Seen in an anthropological perspective Leviticus has a mystical structure which plots the book into three parts corresponding to the three parts of the desert tabernacle, both corresponding to the parts of Mount Sinai. This completely new reading transforms the interpretation of the purity laws. The pig and other forbidden animals are not abhorrent, they command the same respect due to all God's creatures. Boldly challenging several traditions of Bible criticism, Mary Douglas claims that Leviticus is not the narrow doctrine of a crabbed professional priesthood but a powerful intellectual statement about a religion which emphasizes God's justice and compassion.","htmlDescription":null,"pages":298,"language":"eng","depth":25,"height":162,"width":223,"weight":563,"edition":null,"publishDate":"1999","authorNames":"Mary Douglas","publisherName":"Oxford Univ. Press","format":"BB","category":null,"image":"https://book-info.studentapan.live/image/9780198150923-leviticus-as-literature.jpg","highResImage":"https://book-info.studentapan.live/image/9780198150923-leviticus-as-literature.jpg/org","imageFile":"9780198150923","isRemoved":null,"views":49,"editionGroupId":154853,"editionGroupState":"UNPUBLISHED","adsCount":0,"minPrice":null,"source":"book-info-service","minNewPrice":2810,"varugruppCode":null,"isExercise":false,"inventory":null,"sellAsDigital":false,"editionGroupSearchEnabled":false}},{"entityType":"book","isbn":"9780415289955","id":495624,"score":2,"position":1,"book":{"id":495624,"isbn":"9780415289955","created":"2021-06-17T17:07:53.000Z","title":"Purity and danger : an analysis of concept of pollution and taboo","description":"

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