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.

LePan challenges the assumption that everybody thinks in the same way by examining a particular mental faculty - expectation. He concludes that certain forms of expectation did not exist in the minds of most medieval people, any more than they do in children or adults in many primitive societies.

Edwin Hutchins combines his background as an anthropologist and an open ocean racing sailor and navigator in this account of how anthropological methods can be combined with cognitive theory to produce a new reading of cognitive science. His theoretical insights are grounded in an extended analysis of ship navigation—its computational basis, its historical roots, its social organization, and the details of its implementation in actual practice aboard large ships. The result is an unusual interdisciplinary approach to cognition in culturally constituted activities outside the laboratory—"in the wild." Hutchins examines a set of phenomena that have fallen in the cracks between the established disciplines of psychology and anthropology, bringing to light a new set of relationships between culture and cognition. The standard view is that culture affects the cognition of individuals. Hutchins argues instead that cultural activity systems have cognitive properties of their own that are different from the cognitive properties of the individuals who participate in them. Each action for bringing a large naval vessel into port, for example, is informed by culture: the navigation team can be seen as a cognitive and computational system. Introducing Navy life and work on the bridge, Hutchins makes a clear distinction between the cognitive properties of an individual and the cognitive properties of a system. In striking contrast to the usual laboratory tasks of research in cognitive science, he applies the principal metaphor of cognitive science—cognition as computation (adopting David Marr's paradigm)—to the navigation task. After comparing modern Western navigation with the method practiced in Micronesia, Hutchins explores the computational and cognitive properties of systems that are larger than an individual. He then turns to an analysis of learning or change in the organization of cognitive systems at several scales. Hutchins's conclusion illustrates the costs of ignoring the cultural nature of cognition, pointing to the ways in which contemporary cognitive science can be transformed by new meanings and interpretations. A Bradford Book

Recent neuroscience research makes it clear that human biology is cultural biology - we develop and live our lives in socially constructed worlds that vary widely in their structure values, and institutions. This integrative volume brings together interdisciplinary perspectives from the human, social, and biological sciences to explore culture, mind, and brain interactions and their impact on personal and societal issues. Contributors provide a fresh look at emerging concepts, models, and applications of the co-constitution of culture, mind, and brain. Chapters survey the latest theoretical and methodological insights alongside the challenges in this area, and describe how these new ideas are being applied in the sciences, humanities, arts, mental health, and everyday life. Readers will gain new appreciation of the ways in which our unique biology and cultural diversity shape behavior and experience, and our ongoing adaptation to a constantly changing world.

The predominance and global expansion of homogenizing modes of production, consumption and information risks alienating non-Western and Western people alike from the intellectual and moral resources embedded in their own distinctive cultural traditions. In reaction to the erosion of traditional cultures and civilizations, we seem to be witnessing the re-emergence of a tendency to “re-ethnicize the mind” through renewed and more or less systematic cultural revivals worldwide (e.g., “hinduization,” “ivoirization,” “sinofication,” “islamicization,” “indigenization,” etc.). How do and should philosophers understand and assess the significance and impact of this phenomenon? Authors acquainted with the contemporary situation in Africa, Asia, the Middle-East, South-America, and Europe try to answer this question. In the final analysis, the authors of this original and groundbreaking collection of essays plead for a full critical engagement with one’s own particularity while at the same time rejecting any form of cultural, national or regional chauvinism. They consider various ways in which local and global conceptions as well as practices can and already do judiciously inform and positively fertilize each other. At this juncture of history, they argue, societies and peoples must articulate their self-identity by looking critically at their respective cultural resources, and beyond them at the same time.

This book looks at how to define persons and selves and the ways in which different disciplines have dealt with this topic.

More than 100 indigenous languages are spoken in Mexico and Central America. Each language partitions the color spectrum according to a pattern that is unique in some way. But every local system of color categories also shares characteristics with the systems of other Mesoamerican languages and of languages elsewhere in the world. This book presents the results of the Mesoamerican Color Survey, which Robert E. MacLaury conducted in 1978-1981. Drawn from interviews with 900 speakers of some 116 Mesoamerican languages, the book provides a sweeping overview of the organization and semantics of color categorization in modern Mesoamerica. Extensive analysis and MacLaury's use of vantage theory reveal complex and often surprising interrelationships among the ways languages categorize colors. His findings offer valuable cross-cultural data for all students of Mesoamerica. They will also be of interest to all linguists and cognitive scientists working on theories of categorization more generally.