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Updated: June 4, 2025
The material on which our judgements must be founded is not all of one kind. Anthropology is the joint work of two departments, which are known as Physical Anthropology and Cultural Anthropology respectively. The former, we may say, deals with man as an organism, the latter with him as an organizer. Here, then, are very different standpoints.
Being short, it is bound to be rather formal and colourless. To put some body into it, however, it is necessary to breathe but a single word. That word is: Darwin. Anthropology is the child of Darwin. Darwinism makes it possible. Reject the Darwinian point of view, and you must reject anthropology also. What, then, is Darwinism? Not a cut-and-dried doctrine. Not a dogma.
It might be no longer possible for a Louis the Fifteenth to ask God's blessing when he went to debauch a young girl in the Parc aux Cerfs, or for a grave philosopher like Mr. Tylor to write in his Anthropology that "in Europe brigands are notoriously church-goers." Yet morality might gain as much on the practical side as it lost on the mystical, and we fancy mankind would profit by the change.
The study of so-called survivals, therefore, is a most important branch of anthropology, which cannot unfortunately in this hasty sketch be given its due. It would seem to coincide with the central interest of what is known as folk-lore. Folk-lore, however, tends to broaden out till it becomes almost indistinguishable from general anthropology. There are at least two reasons for this.
We anthropologists are out to secure this: that there shall not be one kind of history for savages and another kind for ourselves, but the same kind of history, with the same evolutionary principle running right through it, for all men, civilized and savage, present and past. So much for the ideal scope of anthropology. Now, in the second place, for its ideal limitations.
Round the camp-fire of Psychical Research too, in the unofficial, unstaked waste of Science, hover odd, menacing figures of Esoteric Buddhists, Satanistes, Occultists, Christian Scientists, Spiritualists, and Astrologers, as the Arkites and Lost Tribesmen haunted the cradle of anthropology. But there was found at last to be reason in the thing, and method in the madness. Evolution was in it.
No; we must be prepared to see the higher criticism destroy the historicity of the most sacred texts of the Bible, psychology analyze the phenomena of conversion on the basis of adolescent passion, anthropology explain the genesis of the very idea of God. An where we can understand, it is a moral crime to cherish the un-understood.
Anthropology has been compared to a great region, marked out indeed as within the sphere of influence of science, but unsettled and for the most part unsubdued. Like all such hinterland sciences, it is a happy hunting-ground for adventurers.
Here we have a case in point. This boy, from all accounts, is the pure type of the callous murderer. He stutters. He makes uncalled-for gurglings of a bestial nature. He has pendulous ears, and certain other stigmata of degeneration which are familiar to all conversant with criminal anthropology. Of course he denies everything. But mark my words!
The life of Philippus Theophrastus, Bombast of Hohenheim, known by the name of Paracelsus, and the substance of his teachings concerning Cosmology, Anthropology, Pneumatology, Magic and Sorcery, Medicine, Alchemy, and Astrology, Philosophy, and Theosophy, extracted and translated from his rare and extensive works, and from some unpublished manuscripts, by FRANZ HARTMANN, M.D., 220 pages.
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