Introduction Clifford Geertz is one of the most celebrated anthropologists in twentieth-century anthropology. Starting his career in the late nineteen-fifties, he represented the American branch of symbolic anthropology, also known as interpretive anthropology. Geertz’s work continues to influence present-day authors, even after anthropology shifted to different topics than those lying within t...

I argue that a strong mind–body dualism is required of any formulation of quantum mechanics that satisfies a relatively weak set of explanatory constraints. Dropping one or more of these constraints may allow one to avoid the commitment to a mind–body dualism but may also require a commitment to a physical–physical dualism that is at least as objectionable. Ultimately, it is the preferred basis...

This is a timely reappraisal of one of Oliver Sacks’ less well-known works. The authors argue that the sense of detachment from his leg that Sacks felt after his injury and surgery was ‘functional/psychogenic’. 2 Stone and colleagues take Sacks’ account at face value and are at pains to label it repeatedly as ‘genuine’. Their aim is to go beyond Cartesian dualism, a common aspiration but one ha...

Dualists view the mind and the body as two fundamental different “things”, equally real and independent of each other. Cartesian thought, or substance dualism, maintains that the mind and body are two different substances, the non-physical and the physical, and a causal relationship is assumed to exist between them. Physicalism, on the other hand, is the idea that everything that exists is eith...

In this paper I defend the view that Berkeley endorses a spirit-idea dualism, and I explain what this dualism amounts to. Central to the discussion is Berkeley’s claim that spirits and ideas are “entirely distinct.” Taken as a Cartesian real distinction, the “entirely distinct” claim seems to be at odds with Berkeley’s view that spirits are substances that support ideas by perceiving them. This...

This essay draws on insights from ethnographic and historical research in Indonesia to challenge a stubborn dualism that presents farmers as subsistence-oriented risk-averse, contrast plantation corporations which are assumed maximize productivity profit. Drawing this dualism, setting aside centuries of enthusiastic farmer engagaement growing global market crops, oil palm their government suppo...

Here, what might be considered a universal belief in dualism is integrated with developmental perspectives on the emergence of identifying the mental and physical components of the self. Additionally, work to "localize" the self is introduced.