Mary Douglas’s seminal work Purity and Danger (Routledge, 1966) continues to be indispensable reading for both students and scholars today. Marking the 50th anniversary of Douglas’s classic, the present volume sheds fresh light upon themes raised by Douglas by drawing on recent developments in the social sciences and humanities, as well as current empirical research. In presenting new perspectives on the topic of purity and impurity, the volume integrates work in anthropology and sociology with contemporary ideas from religious studies, cognitive science and the arts. Containing contributions from both established and emerging scholars, including protégées of Douglas herself, Purity and Danger Now is an essential volume for those working on purity and impurity across the full spectrum of the social sciences and humanities.

Purity and Danger is acknowledged as a modern masterpiece of anthropology. It is widely cited in non-anthropological works and gave rise to a body of application, rebuttal and development within anthropology. In 1995 the book was included among the Times Literary Supplement's hundred most influential non-fiction works since WWII. Incorporating the philosophy of religion and science and a generally holistic approach to classification, Douglas demonstrates the relevance of anthropological enquiries to an audience outside her immediate academic circle. She offers an approach to understanding rules of purity by examining what is considered unclean in various cultures. She sheds light on the symbolism of what is considered clean and dirty in relation to order in secular and religious, modern and primitive life.

First published in 1992, this volume follows on from the programme for studying risk and blame that was implied in Purity and Danger. The first half of the book Douglas argues that the study of risk needs a systematic framework of political and cultural comparison. In the latter half she examines questions in cultural theory. Through the eleven essays contained in Risk and Blame, Douglas argues that the prominence of risk discourse will force upon the social sciences a programme of rethinking and consolidation that will include anthropological approaches.

Offering a new and controversial interpretation of Leviticus this book sets out an anthropological perspective on the Jewish purity laws.

This is the first full length account of the life and ideas of Mary Douglas, the British social anthropologist whose publications span the second half of the twentieth century. Richard Fardon covers Douglas' family background, and the pervasive influence of her catholic faith on her writings before providing an analysis of two of her most influential works; Purity and Danger (1966) and Natural Symbols (1970). The final section deals with Douglas' more controversial writings in the fields of economics, consumption, religion and risk analysis in contemporary societies. Throughout, Fardon highlights the centrality of Douglas' role in the history of anthropology and the discipline's struggle to achieve relevance to contemporary, western societies.

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 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 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.

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.

NEW YORK TIMES BESTSELLER A NEW YORK TIMES BOOK REVIEW Notable Book “So funny, so sage and above all so incandescently intelligent” (The Chicago Tribune), the New York Times bestseller Purity is a grand story of youthful idealism, extreme fidelity, and murder, a daring and penetrating book from “the most intelligent novelist of [his] generation” (The New Republic), Jonathan Franzen Young Pip Tyler doesn't know who she is. She knows that her real name is Purity, that she's saddled with $130,000 in student debt, that she's squatting with anarchists in Oakland, and that her relationship with her mother--her only family--is hazardous. But she doesn't have a clue who her father is, why her mother chose to live as a recluse with an invented name, or how she'll ever have a normal life. Enter the Germans. A glancing encounter with a German peace activist leads Pip to an internship in South America with The Sunlight Project, an organization that traffics in all the secrets of the world--including, Pip hopes, the secret of her origins. TSP is the brainchild of Andreas Wolf, a charismatic provocateur who rose to fame in the chaos following the fall of the Berlin Wall. Now on the lam in Bolivia, Andreas is drawn to Pip for reasons she doesn't understand, and the intensity of her response to him upends her conventional ideas of right and wrong. Purity is a grand story of youthful idealism, extreme fidelity, and murder. The author of The Corrections and Freedom has imagined a world of vividly original characters--Californians and East Germans, good parents and bad parents, journalists and leakers--and he follows their intertwining paths through landscapes as contemporary as the omnipresent Internet and as ancient as the war between the sexes. Purity is the most daring and penetrating book yet by one of the major writers of our time.

Implicit Meanings was first published to great acclaim in 1975. It includes writings on the key themes which are associated with Mary Douglas' work and which have had a major influence on anthropological thought, such as food, pollution, risk, animals and myth. The papers in this text demonstrate the importance of seeking to understand beliefs and practices that are implicit and a priori within what might seem to be alien cultures.

The world is in a terrible mess. It is toxic, irradiated, and full of injustice. Aiming to stand aside from the mess can produce a seemingly satisfying self-righteousness in the scant moments we achieve it, but since it is ultimately impossible, individual purity will always disappoint. Might it be better to understand complexity and, indeed, our own complicity in much of what we think of as bad, as fundamental to our lives? Against Purity argues that the only answer—if we are to have any hope of tackling the past, present, and future of colonialism, disease, pollution, and climate change—is a resounding yes. Proposing a powerful new conception of social movements as custodians for the past and incubators for liberated futures, Against Purity undertakes an analysis that draws on theories of race, disability, gender, and animal ethics as a foundation for an innovative approach to the politics and ethics of responding to systemic problems. Being against purity means that there is no primordial state we can recover, no Eden we have desecrated, no pretoxic body we might uncover through enough chia seeds and kombucha. There is no preracial state we could access, no erasing histories of slavery, forced labor, colonialism, genocide, and their concomitant responsibilities and requirements. There is no food we can eat, clothes we can buy, or energy we can use without deepening our ties to complex webbings of suffering. So, what happens if we start from there? Alexis Shotwell shows the importance of critical memory practices to addressing the full implications of living on colonized land; how activism led to the official reclassification of AIDS; why we might worry about studying amphibians when we try to fight industrial contamination; and that we are all affected by nuclear reactor meltdowns. The slate has never been clean, she reminds us, and we can’t wipe off the surface to start fresh—there’s no fresh to start. But, Shotwell argues, hope found in a kind of distributed ethics, in collective activist work, and in speculative fiction writing for gender and disability liberation that opens new futures.