Philosophy and Archaeology

This volume explores various themes at the intersection of archaeology and philosophy: inference and theory; interdisciplinary connections; cognition, language and normativity; and ethical issues. Showcasing this heterogeneity, its scope ranges from the method of analogical inference to the evolution of the human mind; from conceptual issues in assessing the health of past populations to the ethics of cultural heritage tourism. It probes the archaeological record for evidence of numeracy, curiosity and creativity, and social complexity. Its contributors comprise an interdisciplinary cluster of philosophers, archaeologists, anthropologists, and psychologists, from a variety of career stages, of whom many are leading experts in their fields. Chapter 3 is available open access under a Creative Commons Attribution 4.0 International License via link.springer.com.

"No other work in this field covers the history of important conceptual issues in archaeology in such a deep and knowledgable way, bringing both philosophical and archeological sophistication to bear on all of the issues treated. Wylie’s work in Thinking from Things is original, scholarly, and creative. This book is for anyone who wants to understand contemporary archaeological theory, how it came to be as it is, its relationship with other disciplines, and its prospects for the future."—Merrilee Salmon, author of Philosophy and Archaeology "Wylie is a reasonable and astute thinker who lucidly and persuasively makes genuinely constructive criticisms of archaeological thought and practice and very useful suggestions for how to proceed. She commands both philisophy and archaeology to an unusual degree. Having her articles together in Thinking from Things, with much new material extending and integrating them, is a major contribution that will be widely welcomed among archaeologists—both professionals and students, philosophers and historians of science, and social scientists."—George L. Cowgill, Arizona State University

The question of ethics and their role in archaeology has stimulated one of the discipline's liveliest debates. In this collection of essays, first published in 2006, an international team of archaeologists, anthropologists and philosophers explore the ethical issues archaeology needs to address. Marrying the skills and expertise of practitioners from different disciplines, the collection produces interesting insights into many of the ethical dilemmas facing archaeology today. Topics discussed include relations with indigenous peoples; the professional standards and responsibilities of researchers; the role of ethical codes; the notion of value in archaeology; concepts of stewardship and custodianship; the meaning and moral implications of 'heritage'; the question of who 'owns' the past or the interpretation of it; the trade in antiquities; the repatriation of skeletal material; and treatment of the dead. This important collection is essential reading for all those working in the field of archaeology, be they scholar or practitioner.

How do archaeologists work with the data they identify as a record of the cultural past? How are these data collected and construed as evidence? What is the impact on archaeological practice of new techniques of data recovery and analysis, especially those imported from the sciences? To answer these questions, the authors identify close-to-the-ground principles of best practice based on an analysis of examples of evidential reasoning in archaeology that are widely regarded as successful, contested, or instructive failures. They look at how archaeologists put old evidence to work in pursuit of new interpretations, how they construct provisional foundations for inquiry as they go, and how they navigate the multidisciplinary ties that make archaeology a productive intellectual trading zone. This case-based approach is predicated on a conviction that archaeological practice is a repository of considerable methodological wisdom, embodied in tacit norms and skilled expertise – wisdom that is rarely made explicit except when contested, and is often obscured when questions about the status and reach of archaeological evidence figure in high-profile crisis debates.

Can There Be a Philosophy of Archaeology? provides a historical and philosophical analysis of the rise and fall of the philosophical movement know as logical positivism, focusing on the effect of that movement on the budding science of archaeology. Significant problems resulted from the grafting of logical positivism onto what became known as processual, or new archaeology, and as a result of this failure, archaeologists distanced themselves from philosophers of science, believing that archaeology would be best served by a return to the dirt. By means of a thorough analysis of the real reasons for failures of logical empiricism and the new archaeology, as well as a series of archaeological case studies, Krieger shows the need for the resumption of dialogue and collaboration between the two groups. In an age where philosophers of science are just beginning to look beyond the standard examples of scientific practice, this book demonstrates that archaeological science can hold its own with other sciences and will be of interest to archaeologists and philosophers of science alike.

Reveals the extent to which Foucault's approach to language in The Archaeology of Knowledge was influenced by the mathematical sciences, adopting a mode of thought indebted to thinkers in the scientific and epistemological traditions such as Cavailles and

An introduction to the critical interpretation of the work of Michael Foucault.

This 2002 book explores the origins of the Epicurean philosophical system in the fifth and fourth centuries BC.

An Archaeology of Disbelief traces the origin of secular philosophy to pre-Socratic Greek philosophers who proposed a physical universe without supernatural intervention. Some mentioned the Homeric gods, but others did not. Atomists and Sophists identified themselves as agnostics if not outright atheists, and in reaction Plato featured transcendent spiritual authority. However, Aristotle offered a physical cosmology justified by evidence from a variety of scientific fields. He also revisited many pre-Socratic assumptions by proposing that existence consists of mass in motion without temporal or spatial boundaries. In many ways his analysis anticipated Newton’s concept of gravity, Darwin’s concept of evolution, and Einstein’s concept of relativity. Aristotle’s follower Strato invented scientific experimentation. He also inspired the pursuit of science and advocated the rejection of all beliefs unconfirmed by science. Carneades in turn distorted Aristotelian logic to ridicule the god concept, and Lucretius proposed a grand secular cosmology in his epic De Rerum Natura. In the two dialogues, Academica and De Natura Deorum, Cicero provided a useful retrospective assessment of this entire movement. The Roman Empire and advent of Christianity effectively terminated Greek philosophy except for Platonism reinvented as stoicism. Widespread destruction of libraries eliminated most early secular texts, and the Inquisition played a major role in preventing secular inquiry. Aquinas later justified Aristotle in light of Christian doctrine, and secularism’s revival was postponed until the seventeenth century’s paradoxical reaction against his interpretation of Aristotle. Today it nevertheless remains possible to trace western civilization’s remarkable secular achievement to its initial breakthrough in ancient Greece. The purpose of this book is accordingly to trace the origin and development of its secular thought through close examination of texts that still exist today in light of Aristotle’s writings.