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Income from oil and gas rose in 2011 as a result of continuing high oil prices, though the trend in production volume is downward. Production from the oil and gas sector in terms of volume continues to decline, dropping from 43.2 million tonnes to 32 million tonnes between 2007 and 2011. Nevertheless, the sector accounted for 98% of the total volume of exports in 2011, against 48% in 1962, and 70% of budgetary receipts, or US$71.4 billion.
The Algerian national oil company is Sonatrach, which plays a key role in all aspects of the oil and natural gas sectors in Algeria. All foreign operators must work in partnership with Sonatrach, which usually has majority ownership in production-sharing agreements.
Access to biocapacity in Algeria is lower than world average. In 2016, Algeria had 0.53 global hectares of biocapacity per person within its territory, much less than the world average of 1.6 global hectares per person. In 2016, Algeria used 2.4 global hectares of biocapacity per person – their ecological footprint of consumption. This means they use just under 4.5 times as much biocapacity as Algeria contains. As a result, Algeria is running a biocapacity deficit. In April 2022, diplomats from Italy and Spain held talks after Rome's move to secure large volume of Algerian gas stoked concerns in Madrid. Under the deal between Algeria's Sonatrach and Italy's Eni, Algeria will send an additional 9 billion cubic metres of gas to Italy by next year and in 2024.
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Research and alternative energy sources.
Algeria has invested an estimated 100 billion dinars towards developing research facilities and paying researchers. This development programme is meant to advance alternative energy production, especially solar and wind power. Algeria is estimated to have the largest solar energy potential in the Mediterranean, so the government has funded the creation of a solar science park in Hassi R'Mel. Currently, Algeria has 20,000 research professors at various universities and over 780 research labs, with state-set goals to expand to 1,000. Besides solar energy, areas of research in Algeria include space and satellite telecommunications, nuclear power and medical research.
Labour market.
The overall rate of unemployment was 11.8% in 2023. The government strengthened in 2011 the job programmes introduced in 1988, in particular in the framework of the programme to aid those seeking work (Dispositif d'Aide à l'Insertion Professionnelle).
Despite a decline in total unemployment, youth and women unemployment is high.
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Tourism.
The development of the tourism sector in Algeria had previously been hampered by a lack of facilities, but since 2004 a broad tourism development strategy has been implemented resulting in many hotels of a high modern standard being built.
There are several UNESCO World Heritage Sites in Algeria which includes Al Qal'a of Beni Hammad, the first capital of the Hammadid empire; Tipasa, a Phoenician and later Roman town;Djémila and Timgad, both Roman ruins; M'Zab Valley, a limestone valley containing a large urbanised oasis; and the Casbah of Algiers, an important citadel. The only natural World Heritage Site in Algeria is the Tassili n'Ajjer, a mountain range.
Transport.
Two trans-African automobile routes pass through Algeria:
The Algerian road network is the densest in Africa; its length is estimated at of highways, with more than 3,756 structures and a paving rate of 85%. This network will be complemented by the East-West Highway, a major infrastructure project currently under construction. It is a three-way, highway, linking Annaba in the extreme east to the Tlemcen in the far west. Algeria is also crossed by the Trans-Sahara Highway, which is now completely paved. This road is supported by the Algerian government to increase trade between the six countries crossed: Algeria, Mali, Niger, Nigeria, Chad, and Tunisia.
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Demographics.
Algeria has a population of an estimated 45.6 million, of which the majority, 75% to 85% are ethnically Arab. At the outset of the 20th century, its population was approximately 4 million. About 90% of Algerians live in the northern, coastal area; the inhabitants of the Sahara desert are mainly concentrated in oases, although some 1.5 million remain nomadic or partly nomadic. 28.1% of Algerians are under the age of 15.
Between 90,000 and 165,000 Sahrawis from Western Sahara live in the Sahrawi refugee camps, in the western Algerian Sahara desert. There are also more than 4,000 Palestinian refugees, who are well integrated and have not asked for assistance from the United Nations High Commissioner for Refugees (UNHCR). In 2009, 35,000 Chinese migrant workers lived in Algeria.
The largest concentration of Algerian migrants outside Algeria is in France, which has reportedly over 1.7 million Algerians of up to the second generation.
Ethnic groups.
Arabs and indigenous Berbers as well as Phoenicians, Romans, Vandals, Byzantine Greeks, Turks, various Sub-Saharan Africans, and French have contributed to the history and culture of Algeria. Descendants of Andalusi refugees are also present in the population of Algiers and other cities. Moreover, Spanish was spoken by these Aragonese and Castillian Morisco descendants deep into the 18th century, and even Catalan was spoken at the same time by Catalan Morisco descendants in the small town of Grish El-Oued.
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Centuries of Arab migrations to the Maghreb since the seventh century shifted the demographic scope in Algeria. Estimates vary based on different sources. The majority of the population of Algeria is ethnically Arab, constituting between 75% and 80% to 85% of the population. Berbers who make up between 15% and 20% to 24% of the population are divided into many groups with varying languages. The largest of these are the Kabyles, who live in the Kabylie region east of Algiers, the Chaoui of Northeast Algeria, the Tuaregs in the southern desert and the Shenwa people of North Algeria.
During the colonial period, there was a large (10% in 1960) European population who became known as "Pied-Noirs". They were primarily of French, Spanish and Italian origin. Almost all of this population left during the war of independence or immediately after its end.
Languages.
Modern Standard Arabic and Berber are the official languages. Algerian Arabic (Darja) is the language used by the majority of the population. Colloquial Algerian Arabic has some Berber loanwords which represent 8% to 9% of its vocabulary.
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Berber has been recognised as a "national language" by the constitutional amendment of 8 May 2002. Kabyle, the predominant Berber language, is taught and is partially co-official (with a few restrictions) in parts of Kabylie. Kabyle has a significant Arabic, French, Latin, Greek, Phoenician and Punic substratum, and Arabic loanwords represent 35% of the total Kabyle vocabulary. In February 2016, the Algerian constitution passed a resolution that made Berber an official language alongside Arabic. Algeria emerged as a bilingual state after 1962. Colloquial Algerian Arabic is spoken by about 83% of the population and Berber by 27%.
Although French has no official status in Algeria, it has one of the largest Francophone populations in the world, and French is widely used in government, media (newspapers, radio, local television), and both the education system (from primary school onwards) and academia due to Algeria's colonial history. It can be regarded as a lingua franca of Algeria. In 2008, 11.2 million Algerians could read and write in French. In 2013, it was estimated that 60% of the population could speak or understand French. In 2022, it was estimated that 33% of the population was Francophone.
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The use of English in Algeria, though limited in comparison to the previously mentioned languages, has increased due to globalisation. In 2022 it was announced that English would be taught in elementary schools.
Religion.
Islam is the predominant religion in Algeria, with its adherents, mostly Sunnis, accounting for 99% of the population according to a 2021 CIA "World Factbook" estimate, and 97.9% according to Pew Research in 2020. There are about 290,000 Ibadis in the M'zab Valley in the region of Ghardaia.
Prior to independence, Algeria was home to more than 1.3 million Christians (mostly of European ancestry). Most of the Christian settlers left to France after the country's independence. Today, estimates of the Christian population range from 100,000 to 200,000. Algerian citizens who are Christians predominantly belong to Protestant denominations, which have seen increased pressure from the government in recent years including many forced closures.
According to the Arab Barometer in 2018–2019, the vast majority of Algerians (99.1%) continue to identify as Muslim. The June 2019 Arab Barometer-BBC News report found that the percentage of Algerians identifying as non-religious has grown from around 8% in 2013 to around 15% in 2018. The Arab Barometer December 2019, found that the growth in the percentage of Algerians identifying as non-religious is largely driven by young Algerians, with roughly 25% describing themselves as non-religious. However, the 2021 Arab Barometer report found that those who said they were not religious among Algerians has decreased, with just 2.6% identifying as non-religious. In that same report, 69.5% of Algerians identified as religious and another 27.8% identifying as somewhat religious.
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Algeria has given the Muslim world a number of prominent thinkers, including Emir Abdelkader, Abdelhamid Ben Badis, Mouloud Kacem Naît Belkacem, Malek Bennabi and Mohamed Arkoun.
Health.
In 2018, Algeria had the highest numbers of physicians in the Maghreb region (1.72 per 1,000 people), nurses (2.23 per 1,000 people), and dentists (0.31 per 1,000 people). Access to "improved water sources" was around 97.4% of the population in urban areas and 98.7% of the population in the rural areas. Some 99% of Algerians living in urban areas, and around 93.4% of those living in rural areas, had access to "improved sanitation". According to the World Bank, Algeria is making progress towards its goal of "reducing by half the number of people without sustainable access to improved drinking water and basic sanitation by 2015". Given Algeria's young population, policy favours preventive health care and clinics over hospitals. In keeping with this policy, the government maintains an immunisation programme. However, poor sanitation and unclean water still cause tuberculosis, hepatitis, measles, typhoid fever, cholera and dysentery. The poor generally receive healthcare free of charge.
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Health records have been maintained in Algeria since 1882 and began adding Muslims living in the south to their vital record database in 1905 during French rule.
Education.
Since the 1970s, in a centralised system that was designed to significantly reduce the rate of illiteracy, the Algerian government introduced a decree by which school attendance became compulsory for all children aged between 6 and 15 years who have the ability to track their learning through the 20 facilities built since independence, now the literacy rate is around 92.6%. Since 1972, Arabic is used as the language of instruction during the first nine years of schooling. From the third year, French is taught and it is also the language of instruction for science classes. The students can also learn English, Italian, Spanish and German. In 2008, new programmes at the elementary appeared, therefore the compulsory schooling does not start at the age of six anymore, but at the age of five. Apart from the 122 private schools, the Universities of the State are free of charge. After nine years of primary school, students can go to a high school or to an educational institution. The school offers two programmes: general or technical. At the end of the third year of secondary school, students pass the exam of the baccalaureate, which allows once it is successful to pursue graduate studies in universities and institutes.
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Education is officially compulsory for children between the ages of six and 15. In 2008, the illiteracy rate for people over 10 was 22.3%, 15.6% for men and 29.0% for women. The province with the lowest rate of illiteracy was Algiers Province at 11.6%, while the province with the highest rate was Djelfa Province at 35.5%.
Algeria has 26 universities and 67 institutions of higher education, which must accommodate a million Algerians and 80,000 foreign students in 2008. The University of Algiers, founded in 1879, is the oldest, it offers education in various disciplines (law, medicine, science and letters). Twenty-five of these universities and almost all of the institutions of higher education were founded after the independence of the country.
Even if some of them offer instruction in Arabic like areas of law and the economy, most of the other sectors such as science and medicine continue to be provided in French and English. Among the most important universities, there are the University of Sciences and Technology Houari Boumediene, the University of Mentouri Constantine, and University of Oran Es-Senia. The University of Abou Bekr Belkaïd in Tlemcen and University of Batna Hadj Lakhdar occupy the 26th and 45th row in Africa. Algeria was ranked 115th in the Global Innovation Index in 2024.
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Culture.
Modern Algerian literature, split between Arabic, Tamazight and French, has been strongly influenced by the country's recent history. Famous novelists of the 20th century include Mohammed Dib, Albert Camus, Kateb Yacine and Ahlam Mosteghanemi while Assia Djebar is widely translated. Among the important novelists of the 1980s were Rachid Mimouni, later vice-president of Amnesty International, and Tahar Djaout, murdered by an Islamist group in 1993 for his secularist views.
Malek Bennabi and Frantz Fanon are noted for their thoughts on decolonisation; Augustine of Hippo was born in Tagaste (modern-day Souk Ahras); and Ibn Khaldun, though born in Tunis, wrote the Muqaddima while staying in Algeria. The works of the Sanusi family in pre-colonial times, and of Emir Abdelkader and Sheikh Ben Badis in colonial times, are widely noted. The Latin author Apuleius was born in Madaurus (Mdaourouch), in what later became Algeria.
Contemporary Algerian cinema is varied in terms of genre, exploring a wider range of themes and issues. There has been a transition from cinema which focused on the war of independence to films more concerned with the everyday lives of Algerians.
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Art.
Algerian painters, like Mohammed Racim and Baya, attempted to revive the prestigious Algerian past prior to French colonisation, at the same time that they have contributed to the preservation of the authentic values of Algeria. In this line, Mohamed Temam, Abdelkhader Houamel have also returned through this art, scenes from the history of the country, the habits and customs of the past and the country life. Other new artistic currents including the one of M'hamed Issiakhem, Mohammed Khadda and Bachir Yelles, appeared on the scene of Algerian painting, abandoning figurative classical painting to find new pictorial ways, to adapt Algerian paintings to the new realities of the country through its struggle and its aspirations. Mohammed Khadda and M'hamed Issiakhem have been notable in recent years.
Literature.
The historic roots of Algerian literature go back to the Numidian and Roman African era, when Apuleius wrote "The Golden Ass", the only Latin novel to survive in its entirety. This period had also known Augustine of Hippo, Nonius Marcellus and Martianus Capella, among many others. The Middle Ages have known many Arabic writers who revolutionised the Arab world literature, with authors like Ahmad al-Buni, Ibn Manzur and Ibn Khaldoun, who wrote the Muqaddimah while staying in Algeria, and many others.
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Albert Camus was an Algerian-born French Pied-Noir author. In 1957, he was awarded the Nobel Prize in Literature.
Today Algeria contains, in its literary landscape, big names having not only marked the Algerian literature, but also the universal literary heritage in Arabic and French.
As a first step, Algerian literature was marked by works whose main concern was the assertion of the Algerian national entity, there is the publication of novels as the "Algerian trilogy" of Mohammed Dib, or even "Nedjma" of Kateb Yacine novel which is often regarded as a monumental and major work. Other known writers will contribute to the emergence of Algerian literature whom include Mouloud Feraoun, Malek Bennabi, Malek Haddad, Moufdi Zakaria, Abdelhamid Ben Badis, Mohamed Laïd Al-Khalifa, Mouloud Mammeri, Frantz Fanon, and Assia Djebar.
In the aftermath of the independence, several new authors emerged on the Algerian literary scene, they will attempt through their works to expose a number of social problems, among them there are Rachid Boudjedra, Rachid Mimouni, Leila Sebbar, Tahar Djaout and Tahir Wattar.
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Currently, a part of Algerian writers tends to be defined in a literature of shocking expression, due to the terrorism that occurred during the 1990s, the other party is defined in a different style of literature who staged an individualistic conception of the human adventure. Among the most noted recent works, there is the writer, "the swallows of Kabul" and "the attack" of Yasmina Khadra, "the oath of barbarians" of Boualem Sansal, "memory of the flesh" of Ahlam Mosteghanemi and the last novel by Assia Djebar "nowhere in my father's House".
Cinema.
The Algerian state's interest in film-industry activities can be seen in the annual budget of DZD 200 million (EUR 1.3 million) allocated to production, specific measures and an ambitious programme plan implemented by the Ministry of Culture to promote national production, renovate the cinema stock and remedy the weak links in distribution and exploitation.
The financial support provided by the state, through the Fund for the Development of the Arts, Techniques and the Film Industry (FDATIC) and the Algerian Agency for Cultural Influence (AARC), plays a key role in the promotion of national production. Between 2007 and 2013, FDATIC subsidised 98 films (feature films, documentaries and short films). In mid-2013, AARC had already supported a total of 78 films, including 42 feature films, 6 short films and 30 documentaries.
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According to the European Audiovisual Observatory's LUMIERE database, 41 Algerian films were distributed in Europe between 1996 and 2013; 21 films in this repertoire were Algerian-French co-productions. "Days of Glory" (2006) and "Outside the Law" (2010) recorded the highest number of admissions in the European Union, 3,172,612 and 474,722, respectively.
Algeria won the for "Chronicle of the Years of Fire" (1975), two Oscars for "Z" (1969), and other awards for the Italian-Algerian movie "The Battle of Algiers".
Cuisine.
Algerian cuisine is rich and diverse as a result of interactions and exchanges with other cultures and nations over the centuries. It is based on both land and sea products. Conquests or demographic movement towards the Algerian territory were two of the main factors of exchanges between the different peoples and cultures. The Algerian cuisine is a mix of Arab, Berber, Turkish and French roots.
Algerian cuisine offers a variety of dishes depending on the region and the season, but vegetables and cereals remain at its core. Most of the Algerian dishes are centered around bread, meats (lamb, beef or poultry), olive oil, vegetables, and fresh herbs. Vegetables are often used for salads, soups, tajines, couscous, and sauce-based dishes. Of all the Algerian traditional dishes available, the most famous one is couscous, recognized as a national dish.
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Sports.
Various games have existed in Algeria since antiquity. In the Aures, people played several games such as El Kherba or El khergueba (chess variant). Playing cards, checkers and chess games are part of Algerian culture. Racing (fantasia) and rifle shooting are part of cultural recreation of the Algerians.
Football is the most popular sport in the country. The Algerian national football team, known as the Desert Foxes, has a strong fan base and has achieved success both domestically and internationally.
Algeria has a long history in other sports such as athletics, boxing, volleyball, handball and the study of martial arts. Algerian athletes have competed in the Olympic Games and have won medals in various events. Many sports clubs and organisations exist in Algeria to promote and develop sports among young people. The Ministry of Youth and Sports in Algeria manages sport-related activities.
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List of Atlas Shrugged characters
This is a list of characters in Ayn Rand's 1957 novel "Atlas Shrugged."
Major characters.
The following are major characters from the novel.
Protagonists.
Dagny Taggart.
Dagny Taggart is the protagonist of the novel. She is vice president in charge of operations for Taggart Transcontinental, under her brother, James Taggart. Given James' incompetence, Dagny is responsible for all the workings of the railroad.
Francisco d'Anconia.
Francisco d'Anconia is one of the central characters in "Atlas Shrugged", an owner by inheritance of the world's largest copper mining operation. He is a childhood friend, and the first love, of Dagny Taggart. A child prodigy of exceptional talents, Francisco was dubbed the "climax" of the d'Anconia line, an already prestigious Argentine family of skilled industrialists. He was a classmate of John Galt and Ragnar Danneskjöld and student of both Hugh Akston and Robert Stadler. He began working while still in school to show that he could have been successful without the aid of his family's wealth. Later, Francisco bankrupts the d'Anconia business to put it out of others' reach. His full name is given as "Francisco Domingo Carlos Andres Sebastián d'Anconia".
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John Galt.
John Galt is the primary male hero of "Atlas Shrugged". He initially appears as an unnamed menial worker for Taggart Transcontinental, who often dines with Eddie Willers in the employees' cafeteria, and leads Eddie to reveal important information about Dagny Taggart and Taggart Transcontinental. Only Eddie's side of their conversations is given in the novel. Later in the novel, the reader discovers this worker's true identity.
Before working for Taggart Transcontinental, Galt worked as an engineer for the Twentieth Century Motor Company, where he secretly invented a generator of usable electric energy from ambient static electricity, but abandoned his prototype, and his employment, when dissatisfied by an easily corrupted novel system of payment. This prototype was found by Dagny Taggart and Hank Rearden. Galt himself remains concealed throughout much of the novel, working a job and living by himself, where he unites the most skillful inventors and business leaders under his leadership. He delivers a lengthy broadcast speech that presents the author's philosophy of Objectivism.
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Henry "Hank" Rearden.
Henry (known as "Hank") Rearden is one of the central characters in "Atlas Shrugged". He owns the most important steel company in the United States, and invents Rearden Metal, an alloy stronger, lighter, cheaper and tougher than steel. He lives in Philadelphia with his wife Lillian, his brother Philip, and his elderly mother. Rearden represents a type of self-made man and eventually divorces Lillian, abandons his steel mills following a bloody assault by government-planted workers, and joins John Galt's strike.
Eddie Willers.
Edwin "Eddie" Willers is the Special Assistant to the vice-president in Charge of Operations at Taggart Transcontinental. His father and grandfather worked for the Taggarts, and himself likewise. He is completely loyal to Dagny and to Taggart Transcontinental. Willers does not possess the creative ability of Galt's associates, but matches them in moral courage and is capable of appreciating and making use of their creations. After Dagny shifts her attention and loyalty to saving the captive Galt, Willers maintains the railroad until its collapse.
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Ragnar Danneskjöld.
One of Galt's first followers, and world-famous as a pirate, who seizes relief ships sent from the United States to the People's States of Europe. He works to ensure that once those espousing Galt's philosophy are restored to their rightful place in society, they have enough capital to rebuild the world. Kept in the background for much of the book, Danneskjöld makes a personal appearance to encourage Rearden to persevere in his increasingly difficult situation, and gives him a bar of gold as compensation for the income taxes he has paid over the last several years. Danneskjöld is married to the actress Kay Ludlow; their relationship is kept hidden from the outside world, which only knows of Ludlow as a retired film star. Considered a misfit by Galt's other adherents, he views his actions as a means to speed the world along in understanding Galt's perspective.
According to Barbara Branden, who was closely associated with Rand at the time the book was written, there were sections written describing Danneskjöld's adventures at sea, cut from the final published text. In a 1974 comment at a lecture, Rand said that Danneskjöld's name was a tribute to Victor Hugo's novel "Hans of Iceland", wherein the hero becomes the first of the Counts of Danneskjöld. In the published book, Danneskjöld is always seen through the eyes of others (Dagny Taggart or Hank Rearden), except for a brief paragraph in the very last chapter.
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Antagonists.
James Taggart.
The President of Taggart Transcontinental and the book's most important antagonist. Taggart is an expert influence peddler but incapable of making operational decisions on his own. He relies on his sister, Dagny Taggart, to actually run the railroad, but nonetheless opposes her in almost every endeavor because of his various anti-capitalist moral and political beliefs. In a sense, he is the antithesis of Dagny. This contradiction leads to the recurring absurdity of his life: the desire to overcome those on whom his life depends, and the horror that he will succeed at this. In the final chapters of the novel, he suffers a complete mental breakdown upon realizing that he can no longer deceive himself in this respect.
Lillian Rearden.
The unsupportive wife of Hank Rearden, who dislikes his habits and (secretly at first) seeks to ruin Rearden to prove her own value. Lillian achieves this, when she passes information to James Taggart about her husband's affair with his sister. This information is used to blackmail Rearden to sign a Gift Certificate which delivers all the property rights of Rearden Metal to others. Lillian thereafter uses James Taggart for sexual satisfaction, until Hank abandons her.
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Dr. Floyd Ferris.
Ferris is a biologist who works as "co-ordinator" at the State Science Institute. He uses his position there to deride reason and productive achievement, and publishes a book entitled "Why Do You Think You Think?" He clashes on several occasions with Hank Rearden, and twice attempts to blackmail Rearden into giving up Rearden Metal. He is also one of the group of looters who tries to get Rearden to agree to the Steel Unification Plan. Ferris hosts the demonstration of the Project X weapon, and is the creator of the Ferris Persuader, a torture machine. When John Galt is captured by the looters, Ferris uses the device on Galt, but it breaks down before extracting the information Ferris wants from Galt. Ferris represents the group which uses brute force on the heroes to achieve the ends of the looters.
Dr. Robert Stadler.
A former professor at Patrick Henry University, and along with colleague Hugh Akston, mentor to Francisco d'Anconia, John Galt, and Ragnar Danneskjöld. He has since become a sell-out, one who had great promise but squandered it for social approval, to the detriment of the free. He works at the State Science Institute where all his inventions are perverted for use by the military, including a sound-based weapon known as Project X (Xylophone). He is killed when Cuffy Meigs (see below) drunkenly overloads the circuits of Project X, causing it to destroy itself and every structure and living thing in a 100-mile radius. The character was, in part, modeled on J. Robert Oppenheimer, whom Rand had interviewed for an earlier project, and his part in the creation of nuclear weapons. To his former student Galt, Stadler represents the epitome of human evil, as the "man who knew better" but chose not to act for the good.
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Wesley Mouch.
The incompetent and treacherous lobbyist whom Hank Rearden reluctantly employs in Washington, who rises to prominence and authority throughout the novel through trading favours and disloyalty. In return for betraying Hank by helping broker the Equalization of Opportunity Bill (which, by restricting the number of businesses each person may own to one, forces Hank to divest most of his companies), he is given a senior position at the Bureau of Economic Planning and National Resources. Later in the novel he becomes its Top Co-ordinator, a position that eventually becomes Economic Dictator of the country. Mouch's mantra, whenever a problem arises from his prior policy, is to say, "I can't help it. I need wider powers."
Secondary characters.
The following secondary characters also appear in the novel.
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Anthropology
Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including archaic humans. Social anthropology studies patterns of behaviour, while cultural anthropology studies cultural meaning, including norms and values. The term sociocultural anthropology is commonly used today. Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans.
Archaeology, often termed as "anthropology of the past," studies human activity through investigation of physical evidence. It is considered a branch of anthropology in North America and Asia, while in Europe, archaeology is viewed as a discipline in its own right or grouped under other related disciplines, such as history and palaeontology.
Etymology.
The abstract noun "anthropology" is first attested in reference to history. Its present use first appeared in Renaissance Germany in the works of Magnus Hundt and Otto Casmann. Their Neo-Latin ' derived from the combining forms of the Greek words "ánthrōpos" (, "human") and "lógos" (, "study"). Its adjectival form appeared in the works of Aristotle. It began to be used in English, possibly via French ', by the early 18th century.
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Origin and development of the term.
Through the 19th century.
In 1647, the Bartholins, early scholars of the University of Copenhagen, defined "" as follows:
Sporadic use of the term for some of the subject matter occurred subsequently, such as the use by Étienne Serres in 1839 to describe the natural history, or paleontology, of man, based on comparative anatomy, and the creation of a chair in anthropology and ethnography in 1850 at the French National Museum of Natural History by Jean Louis Armand de Quatrefages de Bréau. Various short-lived organizations of anthropologists had already been formed. The Société Ethnologique de Paris, the first to use the term "ethnology", was formed in 1839 and focused on methodically studying human races. After the death of its founder, William Frédéric Edwards, in 1842, it gradually declined in activity until it eventually dissolved in 1862.
Meanwhile, the Ethnological Society of New York, currently the American Ethnological Society, was founded on its model in 1842, as well as the Ethnological Society of London in 1843, a break-away group of the Aborigines' Protection Society. These anthropologists of the times were liberal, anti-slavery, and pro-human-rights activists. They maintained international connections.
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Anthropology and many other current fields are the intellectual results of the comparative methods developed in the earlier 19th century. Theorists in diverse fields such as anatomy, linguistics, and ethnology, started making feature-by-feature comparisons of their subject matters, and were beginning to suspect that similarities between animals, languages, and folkways were the result of processes or laws unknown to them then. For them, the publication of Charles Darwin's "On the Origin of Species" was the epiphany of everything they had begun to suspect. Darwin himself arrived at his conclusions through comparison of species he had seen in agronomy and in the wild.
Darwin and Wallace unveiled evolution in the late 1850s. There was an immediate rush to bring it into the social sciences. Paul Broca in Paris was in the process of breaking away from the Société de biologie to form the first of the explicitly anthropological societies, the Société d'Anthropologie de Paris, meeting for the first time in Paris in 1859. When he read Darwin, he became an immediate convert to "Transformisme", as the French called evolutionism. His definition now became "the study of the human group, considered as a whole, in its details, and in relation to the rest of nature".
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Broca, being what today would be called a neurosurgeon, had taken an interest in the pathology of speech. He wanted to localize the difference between man and the other animals, which appeared to reside in speech. He discovered the speech center of the human brain, today called Broca's area after him. His interest was mainly in Biological anthropology, but a German philosopher specializing in psychology, Theodor Waitz, took up the theme of general and social anthropology in his six-volume work, entitled "Die Anthropologie der Naturvölker", 1859–1864. The title was soon translated as "The Anthropology of Primitive Peoples". The last two volumes were published posthumously.
Waitz defined anthropology as "the science of the nature of man". Following Broca's lead, Waitz points out that anthropology is a new field, which would gather material from other fields, but would differ from them in the use of comparative anatomy, physiology, and psychology to differentiate man from "the animals nearest to him". He stresses that the data of comparison must be empirical, gathered by experimentation. The history of civilization, as well as ethnology, are to be brought into the comparison. It is to be presumed fundamentally that the species, man, is a unity, and that "the same laws of thought are applicable to all men".
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Waitz was influential among British ethnologists. In 1863, the explorer Richard Francis Burton and the speech therapist James Hunt broke away from the Ethnological Society of London to form the Anthropological Society of London, which henceforward would follow the path of the new anthropology rather than just ethnology. It was the 2nd society dedicated to general anthropology in existence. Representatives from the French "Société" were present, though not Broca. In his keynote address, printed in the first volume of its new publication, "The Anthropological Review", Hunt stressed the work of Waitz, adopting his definitions as a standard. Among the first associates were the young Edward Burnett Tylor, inventor of cultural anthropology, and his brother Alfred Tylor, a geologist. Previously Edward had referred to himself as an ethnologist; subsequently, an anthropologist.
Similar organizations in other countries followed: The Anthropological Society of Madrid (1865), the American Anthropological Association in 1902, the Anthropological Society of Vienna (1870), the Italian Society of Anthropology and Ethnology (1871), and many others subsequently. The majority of these were evolutionists. One notable exception was the Berlin Society for Anthropology, Ethnology, and Prehistory (1869) founded by Rudolph Virchow, known for his vituperative attacks on the evolutionists. Not religious himself, he insisted that Darwin's conclusions lacked empirical foundation.
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During the last three decades of the 19th century, a proliferation of anthropological societies and associations occurred, most independent, most publishing their own journals, and all international in membership and association. The major theorists belonged to these organizations. They supported the gradual osmosis of anthropology curricula into the major institutions of higher learning. By 1898, 48 educational institutions in 13 countries had some curriculum in anthropology. None of the 75 faculty members were under a department named anthropology.
20th and 21st centuries.
Anthropology as a specialized field of academic study developed much through the end of the 19th century. Then it rapidly expanded beginning in the early 20th century to the point where many of the world's higher educational institutions typically included anthropology departments. Thousands of anthropology departments have come into existence, and anthropology has also diversified from a few major subdivisions to dozens more. Practical anthropology, the use of anthropological knowledge and technique to solve specific problems, has arrived; for example, the presence of buried victims might stimulate the use of a forensic archaeologist to recreate the final scene. The organization has also reached a global level. For example, the World Council of Anthropological Associations (WCAA), "a network of national, regional and international associations that aims to promote worldwide communication and cooperation in anthropology", currently contains members from about three dozen nations.
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Since the work of Franz Boas and Bronisław Malinowski in the late 19th and early 20th centuries, "social" anthropology in Great Britain and "cultural" anthropology in the US have been distinguished from other social sciences by their emphasis on cross-cultural comparisons, long-term in-depth examination of context, and the importance they place on participant-observation or experiential immersion in the area of research. Cultural anthropology, in particular, has emphasized cultural relativism, holism, and the use of findings to frame cultural critiques. This has been particularly prominent in the United States, from Boas' arguments against 19th-century racial ideology, through Margaret Mead's advocacy for gender equality and sexual liberation, to current criticisms of post-colonial oppression and promotion of multiculturalism. Ethnography is one of its primary research designs as well as the text that is generated from anthropological fieldwork.
In Great Britain and the Commonwealth countries, the British tradition of social anthropology tends to dominate. In the United States, anthropology has traditionally been divided into the four field approach developed by Franz Boas in the early 20th century: "biological" or "physical" anthropology; "social", "cultural", or "sociocultural" anthropology; archaeological anthropology; and linguistic anthropology. These fields frequently overlap but tend to use different methodologies and techniques.
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European countries with overseas colonies tended to practice more ethnology (a term coined and defined by Adam F. Kollár in 1783). It is sometimes referred to as sociocultural anthropology in the parts of the world that were influenced by the European tradition.
Fields.
Anthropology is a global discipline involving humanities, social sciences and natural sciences. Anthropology builds upon knowledge from natural sciences, including the discoveries about the origin and evolution of "Homo sapiens", human physical traits, human behavior, the variations among different groups of humans, how the evolutionary past of "Homo sapiens" has influenced its social organization and culture, and from social sciences, including the organization of human social and cultural relations, institutions, social conflicts, etc. Early anthropology originated in Classical Greece and Persia and studied and tried to understand observable cultural diversity. As such, anthropology has been central in the development of several new (late 20th century) interdisciplinary fields such as cognitive science, global studies, and various ethnic studies.
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According to Clifford Geertz,
Sociocultural anthropology has been heavily influenced by structuralist and postmodern theories, as well as a shift toward the analysis of modern societies. During the 1970s and 1990s, there was an epistemological shift away from the positivist traditions that had largely informed the discipline. During this shift, enduring questions about the nature and production of knowledge came to occupy a central place in cultural and social anthropology. In contrast, archaeology and biological anthropology remained largely positivist. Due to this difference in epistemology, the four sub-fields of anthropology have lacked cohesion over the last several decades.
Sociocultural.
Sociocultural anthropology draws together the principal axes of cultural anthropology and social anthropology. Cultural anthropology is the comparative study of the manifold ways in which people "make sense" of the world around them, while social anthropology is the study of the "relationships" among individuals and groups. Cultural anthropology is more related to philosophy, literature and the arts (how one's culture affects the experience for self and group, contributing to a more complete understanding of the people's knowledge, customs, and institutions), while social anthropology is more related to sociology and history. In that, it helps develop an understanding of social structures, typically of others and other populations (such as minorities, subgroups, dissidents, etc.). There is no hard-and-fast distinction between them, and these categories overlap to a considerable degree.
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Inquiry in sociocultural anthropology is guided in part by cultural relativism, the attempt to understand other societies in terms of their own cultural symbols and values. Accepting other cultures in their own terms moderates reductionism in cross-cultural comparison. This project is often accommodated in the field of ethnography. Ethnography can refer to both a methodology and the product of ethnographic research, i.e. an ethnographic monograph. As a methodology, ethnography is based upon long-term fieldwork within a community or other research site. Participant observation is one of the foundational methods of social and cultural anthropology. Ethnology involves the systematic comparison of different cultures. The process of participant-observation can be especially helpful to understanding a culture from an emic (conceptual, vs. etic, or technical) point of view.
The study of kinship and social organization is a central focus of sociocultural anthropology, as kinship is a human universal. Sociocultural anthropology also covers economic and political organization, law and conflict resolution, patterns of consumption and exchange, material culture, technology, infrastructure, gender relations, ethnicity, childrearing and socialization, religion, myth, symbols, values, etiquette, worldview, sports, music, nutrition, recreation, games, food, festivals, and language (which is also the object of study in linguistic anthropology).
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Comparison across cultures is a key element of method in sociocultural anthropology, including the industrialized (and de-industrialized) West. The Standard Cross-Cultural Sample (SCCS) includes 186 such cultures.
Biological.
Biological anthropology and physical anthropology are synonymous terms to describe anthropological research focused on the study of humans and non-human primates in their biological, evolutionary, and demographic dimensions. It examines the biological and social factors that have affected the evolution of humans and other primates, and that generate, maintain or change contemporary genetic and physiological variation.
Archaeological.
Archaeology is the study of the human past through its material remains. Artifacts, faunal remains, and human altered landscapes are evidence of the cultural and material lives of past societies. Archaeologists examine material remains in order to deduce patterns of past human behavior and cultural practices. Ethnoarchaeology is a type of archaeology that studies the practices and material remains of living human groups in order to gain a better understanding of the evidence left behind by past human groups, who are presumed to have lived in similar ways.
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Linguistic.
Linguistic anthropology (not to be confused with anthropological linguistics) seeks to understand the processes of human communications, verbal and non-verbal, variation in language across time and space, the social uses of language, and the relationship between language and culture. It is the branch of anthropology that brings linguistic methods to bear on anthropological problems, linking the analysis of linguistic forms and processes to the interpretation of sociocultural processes. Linguistic anthropologists often draw on related fields including sociolinguistics, pragmatics, cognitive linguistics, semiotics, discourse analysis, and narrative analysis.
Ethnography.
Ethnography is a method of analysing social or cultural interaction. It often involves participant observation though an ethnographer may also draw from texts written by participants of in social interactions. Ethnography views first-hand experience and social context as important.
Tim Ingold distinguishes ethnography from anthropology arguing that anthropology tries to construct general theories of human experience, applicable in general and novel settings, while ethnography concerns itself with fidelity. He argues that the anthropologist must make his writing consistent with their understanding of literature and other theory but notes that ethnography may be of use to the anthropologists and the fields inform one another.
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Key topics by field: sociocultural.
Art, media, music, dance and film.
Art.
One of the central problems in the anthropology of art concerns the universality of 'art' as a cultural phenomenon. Several anthropologists have noted that the Western categories of 'painting', 'sculpture', or 'literature', conceived as independent artistic activities, do not exist, or exist in a significantly different form, in most non-Western contexts. To surmount this difficulty, anthropologists of art have focused on formal features in objects which, without exclusively being 'artistic', have certain evident 'aesthetic' qualities. Boas' "Primitive Art", Claude Lévi-Strauss' "The Way of the Masks" (1982) or Geertz's 'Art as Cultural System' (1983) are some examples in this trend to transform the anthropology of 'art' into an anthropology of culturally specific 'aesthetics'.
Media.
Media anthropology (also known as the anthropology of media or mass media) emphasizes ethnographic studies as a means of understanding producers, audiences, and other cultural and social aspects of mass media. The types of ethnographic contexts explored range from contexts of media production (e.g., ethnographies of newsrooms in newspapers, journalists in the field, film production) to contexts of media reception, following audiences in their everyday responses to media. Other types include cyber anthropology, a relatively new area of internet research, as well as ethnographies of other areas of research which happen to involve media, such as development work, social movements, or health education. This is in addition to many classic ethnographic contexts, where media such as radio, the press, new media, and television have started to make their presences felt since the early 1990s.
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Music.
Ethnomusicology is an academic field encompassing various approaches to the study of music (broadly defined), that emphasize its cultural, social, material, cognitive, biological, and other dimensions or contexts instead of or in addition to its isolated sound component or any particular repertoire.
Ethnomusicology can be used in a wide variety of fields, such as teaching, politics, cultural anthropology etc. While the origins of ethnomusicology date back to the 18th and 19th centuries, it was formally termed "ethnomusicology" by Dutch scholar Jaap Kunst . Later, the influence of study in this area spawned the creation of the periodical "Ethnomusicology" and the Society of Ethnomusicology.
Visual.
Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphs, paintings, and photographs are included in the focus of visual anthropology.
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Economic, political economic, applied and development.
Economic.
Economic anthropology attempts to explain human economic behavior in its widest historic, geographic and cultural scope. It has a complex relationship with the discipline of economics, of which it is highly critical. Its origins as a sub-field of anthropology begin with the Polish-British founder of anthropology, Bronisław Malinowski, and his French compatriot, Marcel Mauss, on the nature of gift-giving exchange (or reciprocity) as an alternative to market exchange. Economic Anthropology remains, for the most part, focused upon exchange. The school of thought derived from Marx and known as Political Economy focuses on production, in contrast. Economic anthropologists have abandoned the primitivist niche they were relegated to by economists, and have now turned to examine corporations, banks, and the global financial system from an anthropological perspective.
Political economy.
Political economy in anthropology is the application of the theories and methods of historical materialism to the traditional concerns of anthropology, including, but not limited to, non-capitalist societies. Political economy introduced questions of history and colonialism to ahistorical anthropological theories of social structure and culture. Three main areas of interest rapidly developed. The first of these areas was concerned with the "pre-capitalist" societies that were subject to evolutionary "tribal" stereotypes. Sahlin's work on hunter-gatherers as the "original affluent society" did much to dissipate that image. The second area was concerned with the vast majority of the world's population at the time, the peasantry, many of whom were involved in complex revolutionary wars such as in Vietnam. The third area was on colonialism, imperialism, and the creation of the capitalist world-system. More recently, these political economists have more directly addressed issues of industrial (and post-industrial) capitalism around the world.
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Applied.
Applied anthropology refers to the application of the method and theory of anthropology to the analysis and solution of practical problems. It is a "complex of related, research-based, instrumental methods which produce change or stability in specific cultural systems through the provision of data, initiation of direct action, and/or the formulation of policy". Applied anthropology is the practical side of anthropological research; it includes researcher involvement and activism within the participating community. It is closely related to development anthropology (distinct from the more critical anthropology of development).
Development.
Anthropology of development tends to view development from a "critical" perspective. The kind of issues addressed and implications for the approach involve pondering why, if a key development goal is to alleviate poverty, is poverty increasing? Why is there such a gap between plans and outcomes? Why are those working in development so willing to disregard history and the lessons it might offer? Why is development so externally driven rather than having an internal basis? In short, why does so much planned development fail?
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Kinship, feminism, gender and sexuality.
Kinship.
"Kinship" can refer both to "the study of" the patterns of social relationships in one or more human cultures, or it can refer to "the patterns of social relationships" themselves. Over its history, anthropology has developed a number of related concepts and terms, such as "descent", "descent groups", "lineages", "affines", "cognates", and even "fictive kinship". Broadly, kinship patterns may be considered to include people related both by descent (one's social relations during development), and also relatives by marriage. Within kinship you have two different families. People have their biological families and it is the people they share DNA with. This is called consanguinity or "blood ties". People can also have a chosen family in which they chose who they want to be a part of their family. In some cases, people are closer with their chosen family more than with their biological families.
Feminist.
Feminist anthropology is a four field approach to anthropology (archeological, biological, cultural, linguistic) that seeks to reduce male bias in research findings, anthropological hiring practices, and the scholarly production of knowledge. Anthropology engages often with feminists from non-Western traditions, whose perspectives and experiences can differ from those of white feminists of Europe, America, and elsewhere. From the perspective of the Western world, historically such 'peripheral' perspectives have been ignored, observed only from an outsider perspective, and regarded as less-valid or less-important than knowledge from the Western world. Exploring and addressing that double bias against women from marginalized racial or ethnic groups is of particular interest in intersectional feminist anthropology.
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Feminist anthropologists have stated that their publications have contributed to anthropology, along the way correcting against the systemic biases beginning with the "patriarchal origins of anthropology (and (academia)" and note that from 1891 to 1930 doctorates in anthropology went to males more than 85%, more than 81% were under 35, and only 7.2% to anyone over 40 years old, thus reflecting an age gap in the pursuit of anthropology by first-wave feminists until later in life. This correction of systemic bias may include mainstream feminist theory, history, linguistics, archaeology, and anthropology. Feminist anthropologists are often concerned with the construction of gender across societies. Gender constructs are of particular interest when studying sexism.
According to St. Clair Drake, Vera Mae Green was, until "[w]ell into the 1960s", the only African American female anthropologist who was also a Caribbeanist. She studied ethnic and family relations in the Caribbean as well as the United States, and thereby tried to improve the way black life, experiences, and culture were studied. However, Zora Neale Hurston, although often primarily considered to be a literary author, was trained in anthropology by Franz Boas, and published "Tell my Horse" about her "anthropological observations" of voodoo in the Caribbean (1938).
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Feminist anthropology is inclusive of the anthropology of birth as a specialization, which is the anthropological study of pregnancy and childbirth within cultures and societies.
Medical, nutritional, psychological, cognitive and transpersonal.
Medical.
Medical anthropology is an interdisciplinary field which studies "human health and disease, health care systems, and biocultural adaptation". It is believed that William Caudell was the first to discover the field of medical anthropology. Currently, research in medical anthropology is one of the main growth areas in the field of anthropology as a whole. It focuses on the following six basic fields:
Other subjects that have become central to medical anthropology worldwide are violence and social suffering (Farmer, 1999, 2003; Beneduce, 2010) as well as other issues that involve physical and psychological harm and suffering that are not a result of illness. On the other hand, there are fields that intersect with medical anthropology in terms of research methodology and theoretical production, such as "cultural psychiatry" and "transcultural psychiatry" or "ethnopsychiatry".
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Nutritional.
Nutritional anthropology is a synthetic concept that deals with the interplay between economic systems, nutritional status and food security, and how changes in the former affect the latter. If economic and environmental changes in a community affect access to food, food security, and dietary health, then this interplay between culture and biology is in turn connected to broader historical and economic trends associated with globalization. Nutritional status affects overall health status, work performance potential, and the overall potential for economic development (either in terms of human development or traditional western models) for any given group of people.
Psychological.
Psychological anthropology is an interdisciplinary subfield of anthropology that studies the interaction of cultural and mental processes. This subfield tends to focus on ways in which humans' development and enculturation within a particular cultural group – with its own history, language, practices, and conceptual categories – shape processes of human cognition, emotion, perception, motivation, and mental health. It also examines how the understanding of cognition, emotion, motivation, and similar psychological processes inform or constrain our models of cultural and social processes.
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Cognitive.
Cognitive anthropology seeks to explain patterns of shared knowledge, cultural innovation, and transmission over time and space using the methods and theories of the cognitive sciences (especially experimental psychology and evolutionary biology) often through close collaboration with historians, ethnographers, archaeologists, linguists, musicologists and other specialists engaged in the description and interpretation of cultural forms. Cognitive anthropology is concerned with what people from different groups know and how that implicit knowledge changes the way people perceive and relate to the world around them.
Transpersonal.
Transpersonal anthropology studies the relationship between altered states of consciousness and culture. As with transpersonal psychology, the field is much concerned with altered states of consciousness (ASC) and transpersonal experience. However, the field differs from mainstream transpersonal psychology in taking more cognizance of cross-cultural issues – for instance, the roles of myth, ritual, diet, and text in evoking and interpreting extraordinary experiences.
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Political and legal.
Political.
Political anthropology concerns the structure of political systems, looked at from the basis of the structure of societies. Political anthropology developed as a discipline concerned primarily with politics in stateless societies, a new development started from the 1960s, and is still unfolding: anthropologists started increasingly to study more "complex" social settings in which the presence of states, bureaucracies and markets entered both ethnographic accounts and analysis of local phenomena. The turn towards complex societies meant that political themes were taken up at two main levels. Firstly, anthropologists continued to study political organization and political phenomena that lay outside the state-regulated sphere (as in patron-client relations or tribal political organization). Secondly, anthropologists slowly started to develop a disciplinary concern with states and their institutions (and on the relationship between formal and informal political institutions). An anthropology of the state developed, and it is a most thriving field today. Geertz's comparative work on "Negara", the Balinese state, is an early, famous example.
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Legal.
Legal anthropology or anthropology of law specializes in "the cross-cultural study of social ordering". Earlier legal anthropological research often focused more narrowly on conflict management, crime, sanctions, or formal regulation. More recent applications include issues such as human rights, legal pluralism, and political uprisings.
Public.
Public anthropology was created by Robert Borofsky, a professor at Hawaii Pacific University, to "demonstrate the ability of anthropology and anthropologists to effectively address problems beyond the discipline – illuminating larger social issues of our times as well as encouraging broad, public conversations about them with the explicit goal of fostering social change".
Nature, science, and technology.
Cyborg.
Cyborg anthropology originated as a sub-focus group within the American Anthropological Association's annual meeting in 1993. The sub-group was very closely related to STS and the Society for the Social Studies of Science. Donna Haraway's 1985 "Cyborg Manifesto" could be considered the founding document of cyborg anthropology by first exploring the philosophical and sociological ramifications of the term. Cyborg anthropology studies humankind and its relations with the technological systems it has built, specifically modern technological systems that have reflexively shaped notions of what it means to be human beings.
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Digital.
Digital anthropology is the study of the relationship between humans and digital-era technology and extends to various areas where anthropology and technology intersect. It is sometimes grouped with sociocultural anthropology, and sometimes considered part of material culture. The field is new, and thus has a variety of names with a variety of emphases. These include techno-anthropology, digital ethnography, cyberanthropology, and virtual anthropology.
Ecological.
Ecological anthropology is defined as the "study of cultural adaptations to environments". The sub-field is also defined as, "the study of relationships between a population of humans and their biophysical environment". The focus of its research concerns "how cultural beliefs and practices helped human populations adapt to their environments, and how their environments change across space and time. The contemporary perspective of environmental anthropology, and arguably at least the backdrop, if not the focus of most of the ethnographies and cultural fieldworks of today, is political ecology. Many characterize this new perspective as more informed with culture, politics and power, globalization, localized issues, century anthropology and more. The focus and data interpretation is often used for arguments for/against or creation of policy, and to prevent corporate exploitation and damage of land. Often, the observer has become an active part of the struggle either directly (organizing, participation) or indirectly (articles, documentaries, books, ethnographies). Such is the case with environmental justice advocate Melissa Checker and her relationship with the people of Hyde Park.
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Environment.
Social sciences, like anthropology, can provide interdisciplinary approaches to the environment. Professor Kay Milton, Director of the Anthropology research network in the School of History and Anthropology, describes anthropology as distinctive, with its most distinguishing feature being its interest in non-industrial indigenous and traditional societies. Anthropological theory is distinct because of the consistent presence of the concept of culture; not an exclusive topic but a central position in the study and a deep concern with the human condition. Milton describes three trends that are causing a fundamental shift in what characterizes anthropology: dissatisfaction with the cultural relativist perspective, reaction against cartesian dualisms which obstructs progress in theory (nature culture divide), and finally an increased attention to globalization (transcending the barriers or time/space).
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Historical.
Ethnohistory is the study of ethnographic cultures and indigenous customs by examining historical records. It is also the study of the history of various ethnic groups that may or may not exist today. Ethnohistory uses both historical and ethnographic data as its foundation. Its historical methods and materials go beyond the standard use of documents and manuscripts. Practitioners recognize the utility of such source material as maps, music, paintings, photography, folklore, oral tradition, site exploration, archaeological materials, museum collections, enduring customs, language, and place names.
Religion.
The anthropology of religion involves the study of religious institutions in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. Modern anthropology assumes that there is complete continuity between magical thinking and religion, and that every religion is a cultural product, created by the human community that worships it.
Urban.
Urban anthropology is concerned with issues of urbanization, poverty, and neoliberalism. Ulf Hannerz quotes a 1960s remark that traditional anthropologists were "a notoriously agoraphobic lot, anti-urban by definition". Various social processes in the Western World as well as in the "Third World" (the latter being the habitual focus of attention of anthropologists) brought the attention of "specialists in 'other cultures'" closer to their homes. There are two main approaches to urban anthropology: examining the types of cities or examining the social issues within the cities. These two methods are overlapping and dependent of each other. By defining different types of cities, one would use social factors as well as economic and political factors to categorize the cities. By directly looking at the different social issues, one would also be studying how they affect the dynamic of the city.
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Key topics by field: archaeological and biological.
Anthrozoology.
Anthrozoology (also known as "human–animal studies") is the study of interaction between living things. It is an interdisciplinary field that overlaps with a number of other disciplines, including anthropology, ethology, medicine, psychology, veterinary medicine and zoology. A major focus of anthrozoologic research is the quantifying of the positive effects of human-animal relationships on either party and the study of their interactions. It includes scholars from a diverse range of fields, including anthropology, sociology, biology, and philosophy.
Biocultural.
Biocultural anthropology is the scientific exploration of the relationships between human biology and culture. Physical anthropologists throughout the first half of the 20th century viewed this relationship from a racial perspective; that is, from the assumption that typological human biological differences lead to cultural differences. After World War II the emphasis began to shift toward an effort to explore the role culture plays in shaping human biology.
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Evolutionary.
Evolutionary anthropology is the interdisciplinary study of the evolution of human physiology and human behaviour and the relation between hominins and non-hominin primates. Evolutionary anthropology is based in natural science and social science, combining the human development with socioeconomic factors. Evolutionary anthropology is concerned with both biological and cultural evolution of humans, past and present. It is based on a scientific approach, and brings together fields such as archaeology, behavioral ecology, psychology, primatology, and genetics. It is a dynamic and interdisciplinary field, drawing on many lines of evidence to understand the human experience, past and present.
Forensic.
Forensic anthropology is the application of the science of physical anthropology and human osteology in a legal setting, most often in criminal cases where the victim's remains are in the advanced stages of decomposition. A forensic anthropologist can assist in the identification of deceased individuals whose remains are decomposed, burned, mutilated or otherwise unrecognizable. The adjective "forensic" refers to the application of this subfield of science to a court of law.
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Palaeoanthropology.
Paleoanthropology combines the disciplines of paleontology and physical anthropology. It is the study of ancient humans, as found in fossil hominid evidence such as petrifacted bones and footprints. Genetics and morphology of specimens are crucially important to this field. Markers on specimens, such as enamel fractures and dental decay on teeth, can also give insight into the behaviour and diet of past populations.
Organizations.
Contemporary anthropology is an established science with academic departments at most universities and colleges. The single largest organization of anthropologists is the American Anthropological Association (AAA), which was founded in 1903. Its members are anthropologists from around the globe.
In 1989, a group of European and American scholars in the field of anthropology established the European Association of Social Anthropologists (EASA) which serves as a major professional organization for anthropologists working in Europe. The EASA seeks to advance the status of anthropology in Europe and to increase visibility of marginalized anthropological traditions and thereby contribute to the project of a global anthropology or world anthropology.
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Hundreds of other organizations exist in the various sub-fields of anthropology, sometimes divided up by nation or region, and many anthropologists work with collaborators in other disciplines, such as geology, physics, zoology, paleontology, anatomy, music theory, art history, sociology and so on, belonging to professional societies in those disciplines as well.
Ethics.
As the field has matured it has debated and arrived at ethical principles aimed at protecting both the subjects of anthropological research as well as the researchers themselves, and professional societies have generated codes of ethics.
Anthropologists, like other researchers (especially historians and scientists engaged in field research), have over time assisted state policies and projects, especially colonialism.
Some commentators have contended:
Cultural relativism.
As part of their quest for scientific objectivity, present-day anthropologists typically urge cultural relativism, which has an influence on all the sub-fields of anthropology. This is the notion that cultures should not be judged by another's values or viewpoints, but be examined dispassionately on their own terms. There should be no notions, in good anthropology, of one culture being better or worse than another culture.
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Ethical commitments in anthropology include noticing and documenting genocide, infanticide, racism, sexism, mutilation (including circumcision and subincision), and torture. Topics like racism, slavery, and human sacrifice attract anthropological attention and theories ranging from nutritional deficiencies, to genes, to acculturation, to colonialism, have been proposed to explain their origins and continued recurrences.
To illustrate the depth of an anthropological approach, one can take just one of these topics, such as racism, and find thousands of anthropological references, stretching across all the major and minor sub-fields.
Military involvement.
Anthropologists' involvement with the U.S. government, in particular, has caused bitter controversy within the discipline. Franz Boas publicly objected to US participation in World War I, and after the war, he published a brief exposé and condemnation of the participation of several American archaeologists in espionage in Mexico under their cover as scientists.
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But by the 1940s, many of Boas' anthropologist contemporaries were active in the allied war effort against the Axis Powers (Nazi Germany, Fascist Italy, and Imperial Japan). Many served in the armed forces, while others worked in intelligence (for example, the Office of Strategic Services and the Office of War Information). At the same time, David H. Price's work on American anthropology during the Cold War provides detailed accounts of the pursuit and dismissal of several anthropologists from their jobs for communist sympathies.
Attempts to accuse anthropologists of complicity with the CIA and government intelligence activities during the Vietnam War years have turned up little. Many anthropologists (students and teachers) were active in the antiwar movement. Numerous resolutions condemning the war in all its aspects were passed overwhelmingly at the annual meetings of the American Anthropological Association (AAA).
Professional anthropological bodies often object to the use of anthropology for the benefit of the state. Their codes of ethics or statements may proscribe anthropologists from giving secret briefings. The Association of Social Anthropologists of the UK and Commonwealth (ASA) has called certain scholarship ethically dangerous. The "Principles of Professional Responsibility" issued by the American Anthropological Association and amended through November 1986 stated that "in relation with their own government and with host governments ... no secret research, no secret reports or debriefings of any kind should be agreed to or given." The current "Principles of Professional Responsibility" does not make explicit mention of ethics surrounding state interactions.
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Anthropologists, along with other social scientists, were working with the US military as part of the US Army's strategy in Afghanistan. "The Christian Science Monitor" reports that "Counterinsurgency efforts focus on better grasping and meeting local needs" in Afghanistan, under the "Human Terrain System" (HTS) program; in addition, HTS teams are working with the US military in Iraq. In 2009, the American Anthropological Association's Commission on the Engagement of Anthropology with the US Security and Intelligence Communities (CEAUSSIC) released its final report concluding, in part, that:
Post-World War II developments.
Before WWII British 'social anthropology' and American 'cultural anthropology' were still distinct traditions. After the war, enough British and American anthropologists borrowed ideas and methodological approaches from one another that some began to speak of them collectively as 'sociocultural' anthropology.
Basic trends.
There are several characteristics that tend to unite anthropological work. One of the central characteristics is that anthropology tends to provide a comparatively more holistic account of phenomena and tends to be highly empirical. The quest for holism leads most anthropologists to study a particular place, problem or phenomenon in detail, using a variety of methods, over a more extensive period than normal in many parts of academia.
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In the 1990s and 2000s, calls for clarification of what constitutes a culture, of how an observer knows where his or her own culture ends and another begins, and other crucial topics in writing anthropology were heard. These dynamic relationships, between what can be observed on the ground, as opposed to what can be observed by compiling many local observations remain fundamental in any kind of anthropology, whether cultural, biological, linguistic or archaeological.
Biological anthropologists are interested in both human variation and in the possibility of human universals (behaviors, ideas or concepts shared by virtually all human cultures). They use many different methods of study, but modern population genetics, participant observation and other techniques often take anthropologists "into the field," which means traveling to a community in its own setting, to do something called "fieldwork." On the biological or physical side, human measurements, genetic samples, nutritional data may be gathered and published as articles or monographs.
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Along with dividing up their project by theoretical emphasis, anthropologists typically divide the world up into relevant time periods and geographic regions. Human time on Earth is divided up into relevant cultural traditions based on material, such as the Paleolithic and the Neolithic, of particular use in archaeology. Further cultural subdivisions according to tool types, such as Olduwan or Mousterian or Levalloisian help archaeologists and other anthropologists in understanding major trends in the human past. Anthropologists and geographers share approaches to culture regions as well, since mapping cultures is central to both sciences. By making comparisons across cultural traditions (time-based) and cultural regions (space-based), anthropologists have developed various kinds of comparative method, a central part of their science.
Commonalities between fields.
Because anthropology developed from so many different enterprises (see History of anthropology), including but not limited to fossil-hunting, exploring, documentary film-making, paleontology, primatology, antiquity dealings and curatorship, philology, etymology, genetics, regional analysis, ethnology, history, philosophy, and religious studies, it is difficult to characterize the entire field in a brief article, although attempts to write histories of the entire field have been made.
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Some authors argue that anthropology originated and developed as the study of "other cultures", both in terms of time (past societies) and space (non-European/non-Western societies). For example, the classic of urban anthropology, Ulf Hannerz in the introduction to his seminal "Exploring the City: Inquiries Toward an Urban Anthropology" mentions that the "Third World" had habitually received most of attention; anthropologists who traditionally specialized in "other cultures" looked for them far away and started to look "across the tracks" only in late 1960s.
Now there exist many works focusing on peoples and topics very close to the author's "home". It is also argued that other fields of study, like History and Sociology, on the contrary focus disproportionately on the West.
In France, the study of Western societies has been traditionally left to sociologists, but this is increasingly changing, starting in the 1970s from scholars like Isac Chiva and journals like "Terrain" ("fieldwork") and developing with the center founded by Marc Augé ("Le Centre d'anthropologie des mondes contemporains", the Anthropological Research Center of Contemporary Societies).
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Since the 1980s it has become common for social and cultural anthropologists to set ethnographic research in the North Atlantic region, frequently examining the connections between locations rather than limiting research to a single locale. There has also been a related shift toward broadening the focus beyond the daily life of ordinary people; increasingly, research is set in settings such as scientific laboratories, social movements, governmental and nongovernmental organizations and businesses.
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Agricultural science
Agricultural science (or agriscience for short) is a broad multidisciplinary field of biology that encompasses the parts of exact, natural, economic and social sciences that are used in the practice and understanding of agriculture. Professionals of the agricultural science are called agricultural scientists or agriculturists.
History.
In the 18th century, Johann Friedrich Mayer conducted experiments on the use of gypsum (hydrated calcium sulfate) as a fertilizer.
In 1843, John Bennet Lawes and Joseph Henry Gilbert began a set of long-term field experiments at Rothamsted Research in England, some of which are still running as of 2018.
In the United States, a scientific revolution in agriculture began with the Hatch Act of 1887, which used the term "agricultural science". The Hatch Act was driven by farmers' interest in knowing the constituents of early artificial fertilizer. The Smith–Hughes Act of 1917 shifted agricultural education back to its vocational roots, but the scientific foundation had been built. For the next 44 years after 1906, federal expenditures on agricultural research in the United States outpaced private expenditures.
Occupations in Agricultural Science.
Following are occupations in Agricultural Science listed in the Dictionary of Occupational Titles.
Scope.
Agriculture, agricultural science, and agronomy are closely related. However, they cover different concepts:
Research topics.
Agricultural sciences include research and development on:
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Alchemy
Alchemy (from the Arabic word , ) is an ancient branch of natural philosophy, a philosophical and protoscientific tradition that was historically practised in China, India, the Muslim world, and Europe. In its Western form, alchemy is first attested in a number of pseudepigraphical texts written in Greco-Roman Egypt during the first few centuries AD. Greek-speaking alchemists often referred to their craft as "the Art" (τέχνη) or "Knowledge" (ἐπιστήμη), and it was often characterised as mystic (μυστική), sacred (ἱɛρά), or divine (θɛíα).
Alchemists attempted to purify, mature, and perfect certain materials. Common aims were chrysopoeia, the transmutation of "base metals" (e.g., lead) into "noble metals" (particularly gold); the creation of an elixir of immortality; and the creation of panaceas able to cure any disease. The perfection of the human body and soul was thought to result from the alchemical "magnum opus" ("Great Work"). The concept of creating the philosophers' stone was variously connected with all of these projects.
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Islamic and European alchemists developed a basic set of laboratory techniques, theories, and terms, some of which are still in use today. They did not abandon the Ancient Greek philosophical idea that everything is composed of four elements, and they tended to guard their work in secrecy, often making use of cyphers and cryptic symbolism. In Europe, the 12th-century translations of medieval Islamic works on science and the rediscovery of Aristotelian philosophy gave birth to a flourishing tradition of Latin alchemy. This late medieval tradition of alchemy would go on to play a significant role in the development of early modern science (particularly chemistry and medicine).
Modern discussions of alchemy are generally split into an examination of its exoteric practical applications and its esoteric spiritual aspects, despite criticisms by scholars such as Eric J. Holmyard and Marie-Louise von Franz that they should be understood as complementary. The former is pursued by historians of the physical sciences, who examine the subject in terms of early chemistry, medicine, and charlatanism, and the philosophical and religious contexts in which these events occurred. The latter interests historians of esotericism, psychologists, and some philosophers and spiritualists. The subject has also made an ongoing impact on literature and the arts.
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Etymology.
The word alchemy comes from old French "alquemie", "alkimie", used in Medieval Latin as . This name was itself adopted from the Arabic word (). The Arabic in turn was a borrowing of the Late Greek term "khēmeía" (), also spelled "khumeia" () and "khēmía" (), with "al-" being the Arabic definite article 'the'. Together this association can be interpreted as 'the process of transmutation by which to fuse or reunite with the divine or original form'. Several etymologies have been proposed for the Greek term. The first was proposed by Zosimos of Panopolis (3rd–4th centuries), who derived it from the name of a book, the "Khemeu." Hermann Diels argued in 1914 that it rather derived from χύμα, used to describe metallic objects formed by casting.
Others trace its roots to the Egyptian name ' (hieroglyphic 𓆎𓅓𓏏𓊖 ' ), meaning 'black earth', which refers to the fertile and auriferous soil of the Nile valley, as opposed to red desert sand. According to the Egyptologist Wallis Budge, the Arabic word "ʾ" actually means "the Egyptian [science]", borrowing from the Coptic word for "Egypt", ' (or its equivalent in the Mediaeval Bohairic dialect of Coptic, '). This Coptic word derives from Demotic ', itself from ancient Egyptian '. The ancient Egyptian word referred to both the country and the colour "black" (Egypt was the "black Land", by contrast with the "red Land", the surrounding desert).
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History.
Alchemy encompasses several philosophical traditions spanning some four millennia and three continents. These traditions' general penchant for cryptic and symbolic language makes it hard to trace their mutual influences and genetic relationships. One can distinguish at least three major strands, which appear to be mostly independent, at least in their earlier stages: Chinese alchemy, centered in China; Indian alchemy, centered on the Indian subcontinent; and Western alchemy, which occurred around the Mediterranean and whose center shifted over the millennia from Greco-Roman Egypt to the Islamic world, and finally medieval Europe. Chinese alchemy was closely connected to Taoism and Indian alchemy with the Dharmic faiths. In contrast, Western alchemy developed its philosophical system mostly independent of but influenced by various Western religions. It is still an open question whether these three strands share a common origin, or to what extent they influenced each other.
Hellenistic Egypt.
The start of Western alchemy may generally be traced to ancient and Hellenistic Egypt, where the city of Alexandria was a center of alchemical knowledge, and retained its pre-eminence through most of the Greek and Roman periods. Following the work of André-Jean Festugière, modern scholars see alchemical practice in the Roman Empire as originating from the Egyptian goldsmith's art, Greek philosophy and different religious traditions. Tracing the origins of the alchemical art in Egypt is complicated by the pseudepigraphic nature of texts from the Greek alchemical corpus. The treatises of Zosimos of Panopolis, the earliest historically attested author (fl. c. 300 AD), can help in situating the other authors. Zosimus based his work on that of older alchemical authors, such as Mary the Jewess, Pseudo-Democritus, and Agathodaimon, but very little is known about any of these authors. The most complete of their works, The "Four Books" of Pseudo-Democritus, were probably written in the first century AD.
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Recent scholarship tends to emphasize the testimony of Zosimus, who traced the alchemical arts back to Egyptian metallurgical and ceremonial practices. It has also been argued that early alchemical writers borrowed the vocabulary of Greek philosophical schools but did not implement any of its doctrines in a systematic way. Zosimos of Panopolis wrote in the "Final Abstinence" (also known as the "Final Count"). Zosimos explains that the ancient practice of "tinctures" (the technical Greek name for the alchemical arts) had been taken over by certain "demons" who taught the art only to those who offered them sacrifices. Since Zosimos also called the demons "the guardians of places" (, ) and those who offered them sacrifices "priests" (, ), it is fairly clear that he was referring to the gods of Egypt and their priests. While critical of the kind of alchemy he associated with the Egyptian priests and their followers, Zosimos nonetheless saw the tradition's recent past as rooted in the rites of the Egyptian temples.
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Mythology.
Zosimos of Panopolis asserted that alchemy dated back to Pharaonic Egypt where it was the domain of the priestly class, though there is little to no evidence for his assertion. Alchemical writers used Classical figures from Greek, Roman, and Egyptian mythology to illuminate their works and allegorize alchemical transmutation. These included the pantheon of gods related to the Classical planets, Isis, Osiris, Jason, and many others.
The central figure in the mythology of alchemy is Hermes Trismegistus (or Thrice-Great Hermes). His name is derived from the god Thoth and his Greek counterpart Hermes. Hermes and his caduceus or serpent-staff, were among alchemy's principal symbols. According to Clement of Alexandria, he wrote what were called the "forty-two books of Hermes", covering all fields of knowledge. The "Hermetica" of Thrice-Great Hermes is generally understood to form the basis for Western alchemical philosophy and practice, called the hermetic philosophy by its early practitioners. These writings were collected in the first centuries of the common era.
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Technology.
The dawn of Western alchemy is sometimes associated with that of metallurgy, extending back to 3500 BC. Many writings were lost when the Roman emperor Diocletian ordered the burning of alchemical books after suppressing a revolt in Alexandria (AD 292). Few original Egyptian documents on alchemy have survived, most notable among them the Stockholm papyrus and the Leyden papyrus X. Dating from AD 250 to 300, they contained recipes for dyeing and making artificial gemstones, cleaning and fabricating pearls, and manufacturing of imitation gold and silver. These writings lack the mystical, philosophical elements of alchemy, but do contain the works of Bolus of Mendes (or Pseudo-Democritus), which aligned these recipes with theoretical knowledge of astrology and the classical elements. Between the time of Bolus and Zosimos, the change took place that transformed this metallurgy into a Hermetic art.
Philosophy.
Alexandria acted as a melting pot for philosophies of Pythagoreanism, Platonism, Stoicism and Gnosticism which formed the origin of alchemy's character. An important example of alchemy's roots in Greek philosophy, originated by Empedocles and developed by Aristotle, was that all things in the universe were formed from only four elements: earth, air, water, and fire. According to Aristotle, each element had a sphere to which it belonged and to which it would return if left undisturbed. The four elements of the Greek were mostly qualitative aspects of matter, not quantitative, as our modern elements are; "True alchemy never regarded earth, air, water, and fire as corporeal or chemical substances in the present-day sense of the word. The four elements are simply the primary, and most general, qualities by means of which the amorphous and purely quantitative substance of all bodies first reveals itself in differentiated form." Later alchemists extensively developed the mystical aspects of this concept.
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Alchemy coexisted alongside emerging Christianity. Lactantius believed Hermes Trismegistus had prophesied its birth. St Augustine later affirmed this in the 4th and 5th centuries, but also condemned Trismegistus for idolatry. Examples of Pagan, Christian, and Jewish alchemists can be found during this period.
Most of the Greco-Roman alchemists preceding Zosimos are known only by pseudonyms, such as Moses, Isis, Cleopatra, Democritus, and Ostanes. Others authors such as Komarios, and Chymes, we only know through fragments of text. After AD 400, Greek alchemical writers occupied themselves solely in commenting on the works of these predecessors. By the middle of the 7th century alchemy was almost an entirely mystical discipline. It was at that time that Khalid Ibn Yazid sparked its migration from Alexandria to the Islamic world, facilitating the translation and preservation of Greek alchemical texts in the 8th and 9th centuries.
Byzantium.
Greek alchemy was preserved in medieval Byzantine manuscripts after the fall of Egypt, and yet historians have only relatively recently begun to pay attention to the study and development of Greek alchemy in the Byzantine period.
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India.
The 2nd millennium BC text Vedas describe a connection between eternal life and gold. A considerable knowledge of metallurgy has been exhibited in a third-century AD text called Arthashastra which provides ingredients of explosives (Agniyoga) and salts extracted from fertile soils and plant remains (Yavakshara) such as saltpetre/nitre, perfume making (different qualities of perfumes are mentioned), granulated (refined) Sugar. Buddhist texts from the 2nd to 5th centuries mention the transmutation of base metals to gold. According to some scholars Greek alchemy may have influenced Indian alchemy but there are no hard evidences to back this claim.
The 11th-century Persian chemist and physician Abū Rayhān Bīrūnī, who visited Gujarat as part of the court of Mahmud of Ghazni, reported that they
The goals of alchemy in India included the creation of a divine body (Sanskrit "divya-deham") and immortality while still embodied (Sanskrit "jīvan-mukti"). Sanskrit alchemical texts include much material on the manipulation of mercury and sulphur, that are homologized with the semen of the god Śiva and the menstrual blood of the goddess Devī.
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Some early alchemical writings seem to have their origins in the Kaula tantric schools associated to the teachings of the personality of Matsyendranath. Other early writings are found in the Jaina medical treatise "Kalyāṇakārakam" of Ugrāditya, written in South India in the early 9th century.
Two famous early Indian alchemical authors were Nāgārjuna Siddha and Nityanātha Siddha. Nāgārjuna Siddha was a Buddhist monk. His book, "Rasendramangalam", is an example of Indian alchemy and medicine. Nityanātha Siddha wrote "Rasaratnākara", also a highly influential work. In Sanskrit, "rasa" translates to "mercury", and Nāgārjuna Siddha was said to have developed a method of converting mercury into gold.
Scholarship on Indian alchemy is in the publication of "The Alchemical Body" by David Gordon White.
A modern bibliography on Indian alchemical studies has been written by White.
The contents of 39 Sanskrit alchemical treatises have been analysed in detail in G. Jan Meulenbeld's "History of Indian Medical Literature". The discussion of these works in HIML gives a summary of the contents of each work, their special features, and where possible the evidence concerning their dating. Chapter 13 of HIML, "Various works on rasaśāstra and ratnaśāstra" (or "Various works on alchemy and gems") gives brief details of a further 655 (six hundred and fifty-five) treatises. In some cases Meulenbeld gives notes on the contents and authorship of these works; in other cases references are made only to the unpublished manuscripts of these titles.
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A great deal remains to be discovered about Indian alchemical literature. The content of the Sanskrit alchemical corpus has not yet (2014) been adequately integrated into the wider general history of alchemy.
Islamic world.
After the fall of the Roman Empire, the focus of alchemical development moved to the Islamic World. Much more is known about Islamic alchemy because it was better documented: indeed, most of the earlier writings that have come down through the years were preserved as Arabic translations. The word "alchemy" itself was derived from the Arabic word "al-kīmiyā" (الكيمياء). The early Islamic world was a melting pot for alchemy. Platonic and Aristotelian thought, which had already been somewhat appropriated into hermetical science, continued to be assimilated during the late 7th and early 8th centuries through Syriac translations and scholarship.
In the late ninth and early tenth centuries, the Arabic works attributed to Jābir ibn Hayyān (Latinized as "Geber" or "Geberus") introduced a new approach to alchemy. Paul Kraus, who wrote the standard reference work on Jabir, put it as follows:
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Islamic philosophers also made great contributions to alchemical hermeticism. The most influential author in this regard was arguably Jabir. Jabir's ultimate goal was "Takwin", the artificial creation of life in the alchemical laboratory, up to, and including, human life. He analysed each Aristotelian element in terms of four basic qualities of "hotness", "coldness", "dryness", and "moistness". According to Jabir, in each metal two of these qualities were interior and two were exterior. For example, lead was externally cold and dry, while gold was hot and moist. Thus, Jabir theorized, by rearranging the qualities of one metal, a different metal would result. By this reasoning, the search for the philosopher's stone was introduced to Western alchemy. Jabir developed an elaborate numerology whereby the root letters of a substance's name in Arabic, when treated with various transformations, held correspondences to the element's physical properties.
The elemental system used in medieval alchemy also originated with Jabir. His original system consisted of seven elements, which included the five classical elements (aether, air, earth, fire, and water) in addition to two chemical elements representing the metals: sulphur, "the stone which burns", which characterized the principle of combustibility, and mercury, which contained the idealized principle of metallic properties. Shortly thereafter, this evolved into eight elements, with the Arabic concept of the three metallic principles: sulphur giving flammability or combustion, mercury giving volatility and stability, and salt giving solidity. The atomic theory of corpuscularianism, where all physical bodies possess an inner and outer layer of minute particles or corpuscles, also has its origins in the work of Jabir.
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From the 9th to 14th centuries, alchemical theories faced criticism from a variety of practical Muslim chemists, including Alkindus, Abū al-Rayhān al-Bīrūnī, Avicenna and Ibn Khaldun. In particular, they wrote refutations against the idea of the transmutation of metals.
From the 14th century onwards, many materials and practices originally belonging to Indian alchemy (Rasayana) were assimilated in the Persian texts written by Muslim scholars.
East Asia.
Researchers have found evidence that Chinese alchemists and philosophers discovered complex mathematical phenomena that were shared with Arab alchemists during the medieval period. Discovered in BC China, the "magic square of three" was propagated to followers of Abū Mūsā Jābir ibn Ḥayyān at some point over the proceeding several hundred years. Other commonalities shared between the two alchemical schools of thought include discrete naming for ingredients and heavy influence from the natural elements. The silk road provided a clear path for the exchange of goods, ideas, ingredients, religion, and many other aspects of life with which alchemy is intertwined.
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Whereas European alchemy eventually centered on the transmutation of base metals into noble metals, Chinese alchemy had a more obvious connection to medicine. The philosopher's stone of European alchemists can be compared to the Grand Elixir of Immortality sought by Chinese alchemists. In the hermetic view, these two goals were not unconnected, and the philosopher's stone was often equated with the universal panacea; therefore, the two traditions may have had more in common than initially appears.
As early as 317 AD, Ge Hong documented the use of metals, minerals, and elixirs in early Chinese medicine. Hong identified three ancient Chinese documents, titled "Scripture of Great Clarity, Scripture of the Nine Elixirs", and "Scripture of the Golden Liquor," as texts containing fundamental alchemical information. He also described alchemy, along with meditation, as the sole spiritual practices that could allow one to gain immortality or to transcend. In his work "Inner Chapters of the Book of the Master Who Embraces Spontaneous Nature" (317 AD), Hong argued that alchemical solutions such as elixirs were preferable to traditional medicinal treatment due to the spiritual protection they could provide. In the centuries following Ge Hong's death, the emphasis placed on alchemy as a spiritual practice among Chinese Daoists was reduced. In 499 AD, Tao Hongjing refuted Hong's statement that alchemy is as important a spiritual practice as Shangqing meditation. While Hongjing did not deny the power of alchemical elixirs to grant immortality or provide divine protection, he ultimately found the "Scripture of the Nine Elixirs" to be ambiguous and spiritually unfulfilling, aiming to implement more accessible practising techniques.
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In the early 700s, Neidan (also known as internal alchemy) was adopted by Daoists as a new form of alchemy. Neidan emphasized appeasing the inner gods that inhabit the human body by practising alchemy with compounds found in the body, rather than the mixing of natural resources that was emphasized in early Dao alchemy. For example, saliva was often considered nourishment for the inner gods and did not require any conscious alchemical reaction to produce. The inner gods were not thought of as physical presences occupying each person, but rather a collection of deities that are each said to represent and protect a specific body part or region. Although those who practised Neidan prioritized meditation over external alchemical strategies, many of the same elixirs and constituents from previous Daoist alchemical schools of thought continued to be utilized in tandem with meditation. Eternal life remained a consideration for Neidan alchemists, as it was believed that one would become immortal if an inner god were to be immortalized within them through spiritual fulfilment.
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Black powder may have been an important invention of Chinese alchemists. It is said that the Chinese invented gunpowder while trying to find a potion for eternal life. Described in 9th-century texts and used in fireworks in China by the 10th century, it was used in cannons by 1290. From China, the use of gunpowder spread to Japan, the Mongols, the Muslim world, and Europe. Gunpowder was used by the Mongols against the Hungarians in 1241, and in Europe by the 14th century.
Chinese alchemy was closely connected to Taoist forms of traditional Chinese medicine, such as Acupuncture and Moxibustion. In the early Song dynasty, followers of this Taoist idea (chiefly the elite and upper class) would ingest mercuric sulfide, which, though tolerable in low levels, led many to suicide. Thinking that this consequential death would lead to freedom and access to the Taoist heavens, the ensuing deaths encouraged people to eschew this method of alchemy in favour of external sources (the aforementioned Tai Chi Chuan, mastering of the qi, etc.) Chinese alchemy was introduced to the West by Obed Simon Johnson.
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Medieval Europe.
The introduction of alchemy to Latin Europe may be dated to 11 February 1144, with the completion of Robert of Chester's translation of the ("Book on the Composition of Alchemy") from an Arabic work attributed to Khalid ibn Yazid. Although European craftsmen and technicians pre-existed, Robert notes in his preface that alchemy (here still referring to the elixir rather than to the art itself) was unknown in Latin Europe at the time of his writing. The translation of Arabic texts concerning numerous disciplines including alchemy flourished in 12th-century Toledo, Spain, through contributors like Gerard of Cremona and Adelard of Bath. Translations of the time included the Turba Philosophorum, and the works of Avicenna and Muhammad ibn Zakariya al-Razi. These brought with them many new words to the European vocabulary for which there was no previous Latin equivalent. Alcohol, carboy, elixir, and athanor are examples.
Meanwhile, theologian contemporaries of the translators made strides towards the reconciliation of faith and experimental rationalism, thereby priming Europe for the influx of alchemical thought. The 11th-century St Anselm put forth the opinion that faith and rationalism were compatible and encouraged rationalism in a Christian context. In the early 12th century, Peter Abelard followed Anselm's work, laying down the foundation for acceptance of Aristotelian thought before the first works of Aristotle had reached the West. In the early 13th century, Robert Grosseteste used Abelard's methods of analysis and added the use of observation, experimentation, and conclusions when conducting scientific investigations. Grosseteste also did much work to reconcile Platonic and Aristotelian thinking.
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Through much of the 12th and 13th centuries, alchemical knowledge in Europe remained centered on translations, and new Latin contributions were not made. The efforts of the translators were succeeded by that of the encyclopaedists. In the 13th century, Albertus Magnus and Roger Bacon were the most notable of these, their work summarizing and explaining the newly imported alchemical knowledge in Aristotelian terms. Albertus Magnus, a Dominican friar, is known to have written works such as the "Book of Minerals" where he observed and commented on the operations and theories of alchemical authorities like Hermes Trismegistus, pseudo-Democritus and unnamed alchemists of his time. Albertus critically compared these to the writings of Aristotle and Avicenna, where they concerned the transmutation of metals. From the time shortly after his death through to the 15th century, more than 28 alchemical tracts were misattributed to him, a common practice giving rise to his reputation as an accomplished alchemist. Likewise, alchemical texts have been attributed to Albert's student Thomas Aquinas.
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Roger Bacon, a Franciscan friar who wrote on a wide variety of topics including optics, comparative linguistics, and medicine, composed his "Great Work" () for as part of a project towards rebuilding the medieval university curriculum to include the new learning of his time. While alchemy was not more important to him than other sciences and he did not produce allegorical works on the topic, he did consider it and astrology to be important parts of both natural philosophy and theology and his contributions advanced alchemy's connections to soteriology and Christian theology. Bacon's writings integrated morality, salvation, alchemy, and the prolongation of life. His correspondence with Clement highlighted this, noting the importance of alchemy to the papacy. Like the Greeks before him, Bacon acknowledged the division of alchemy into practical and theoretical spheres. He noted that the theoretical lay outside the scope of Aristotle, the natural philosophers, and all Latin writers of his time. The practical confirmed the theoretical, and Bacon advocated its uses in natural science and medicine. In later European legend, he became an archmage. In particular, along with Albertus Magnus, he was credited with the forging of a brazen head capable of answering its owner's questions.
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Soon after Bacon, the influential work of Pseudo-Geber (sometimes identified as Paul of Taranto) appeared. His "Summa Perfectionis" remained a staple summary of alchemical practice and theory through the medieval and renaissance periods. It was notable for its inclusion of practical chemical operations alongside sulphur-mercury theory, and the unusual clarity with which they were described. By the end of the 13th century, alchemy had developed into a fairly structured system of belief. Adepts believed in the macrocosm-microcosm theories of Hermes, that is to say, they believed that processes that affect minerals and other substances could have an effect on the human body (for example, if one could learn the secret of purifying gold, one could use the technique to purify the human soul). They believed in the four elements and the four qualities as described above, and they had a strong tradition of cloaking their written ideas in a labyrinth of coded jargon set with traps to mislead the uninitiated. Finally, the alchemists practised their art: they actively experimented with chemicals and made observations and theories about how the universe operated. Their entire philosophy revolved around their belief that man's soul was divided within himself after the fall of Adam. By purifying the two parts of man's soul, man could be reunited with God.
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In the 14th century, alchemy became more accessible to Europeans outside the confines of Latin-speaking churchmen and scholars. Alchemical discourse shifted from scholarly philosophical debate to an exposed social commentary on the alchemists themselves. Dante, Piers Plowman, and Chaucer all painted unflattering pictures of alchemists as thieves and liars. Pope John XXII's 1317 edict, "Spondent quas non-exhibent" forbade the false promises of transmutation made by pseudo-alchemists. Roman Catholic Inquisitor General Nicholas Eymerich's "Directorium Inquisitorum", written in 1376, associated alchemy with the performance of demonic rituals, which Eymerich differentiated from magic performed in accordance with scripture. This did not, however, lead to any change in the Inquisition's monitoring or prosecution of alchemists. In 1404, Henry IV of England banned the practice of multiplying metals by the passing of the (5 Hen. 4. c. 4) (although it was possible to buy a licence to attempt to make gold alchemically, and a number were granted by Henry VI and Edward IV). These critiques and regulations centered more around pseudo-alchemical charlatanism than the actual study of alchemy, which continued with an increasingly Christian tone. The 14th century saw the Christian imagery of death and resurrection employed in the alchemical texts of Petrus Bonus, John of Rupescissa, and in works written in the name of Raymond Lull and Arnold of Villanova.
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Nicolas Flamel is a well-known alchemist to the point where he had many pseudepigraphic imitators. Although the historical Flamel existed, the writings and legends assigned to him only appeared in 1612.
A common idea in European alchemy in the medieval era was a metaphysical "Homeric chain of wise men that link[ed] heaven and earth" that included ancient pagan philosophers and other important historical figures.
Renaissance and early modern Europe.
During the Renaissance, Hermetic and Platonic foundations were restored to European alchemy. The dawn of medical, pharmaceutical, occult, and entrepreneurial branches of alchemy followed.
In the late 15th century, Marsilio Ficino translated the Corpus Hermeticum and the works of Plato into Latin. These were previously unavailable to Europeans who for the first time had a full picture of the alchemical theory that Bacon had declared absent. Renaissance Humanism and Renaissance Neoplatonism guided alchemists away from physics to refocus on mankind as the alchemical vessel.
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Esoteric systems developed that blended alchemy into a broader occult Hermeticism, fusing it with magic, astrology, and Christian cabala. A key figure in this development was German Heinrich Cornelius Agrippa (1486–1535), who received his Hermetic education in Italy in the schools of the humanists. In his "De Occulta Philosophia", he attempted to merge Kabbalah, Hermeticism, and alchemy. He was instrumental in spreading this new blend of Hermeticism outside the borders of Italy.
Paracelsus (Philippus Aureolus Theophrastus Bombastus von Hohenheim, 1493–1541) cast alchemy into a new form, rejecting some of Agrippa's occultism and moving away from chrysopoeia. Paracelsus pioneered the use of chemicals and minerals in medicine and wrote, "Many have said of Alchemy, that it is for the making of gold and silver. For me such is not the aim, but to consider only what virtue and power may lie in medicines."
His hermetical views were that sickness and health in the body relied on the harmony of man the microcosm and Nature the macrocosm. He took an approach different from those before him, using this analogy not in the manner of soul-purification but in the manner that humans must have certain balances of minerals in their bodies, and that certain illnesses of the body had chemical remedies that could cure them. Iatrochemistry refers to the pharmaceutical applications of alchemy championed by Paracelsus.
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John Dee (13 July 1527 – December 1608) followed Agrippa's occult tradition. Although better known for angel summoning, divination, and his role as astrologer, cryptographer, and consultant to Queen Elizabeth I, Dee's alchemical "Monas Hieroglyphica", written in 1564 was his most popular and influential work. His writing portrayed alchemy as a sort of terrestrial astronomy in line with the Hermetic axiom "As above so below". During the 17th century, a short-lived "supernatural" interpretation of alchemy became popular, including support by fellows of the Royal Society: Robert Boyle and Elias Ashmole. Proponents of the supernatural interpretation of alchemy believed that the philosopher's stone might be used to summon and communicate with angels.
Entrepreneurial opportunities were common for the alchemists of Renaissance Europe. Alchemists were contracted by the elite for practical purposes related to mining, medical services, and the production of chemicals, medicines, metals, and gemstones. Rudolf II, Holy Roman Emperor, in the late 16th century, famously received and sponsored various alchemists at his court in Prague, including Dee and his associate Edward Kelley. King James IV of Scotland, Julius, Duke of Brunswick-Lüneburg, Henry V, Duke of Brunswick-Lüneburg, Augustus, Elector of Saxony, Julius Echter von Mespelbrunn, and Maurice, Landgrave of Hesse-Kassel all contracted alchemists. John's son Arthur Dee worked as a court physician to Michael I of Russia and Charles I of England but also compiled the alchemical book "Fasciculus Chemicus".
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Although most of these appointments were legitimate, the trend of pseudo-alchemical fraud continued through the Renaissance. "Betrüger" would use sleight of hand, or claims of secret knowledge to make money or secure patronage. Legitimate mystical and medical alchemists such as Michael Maier and Heinrich Khunrath wrote about fraudulent transmutations, distinguishing themselves from the con artists. False alchemists were sometimes prosecuted for fraud.
The terms "chemia" and "alchemia" were used as synonyms in the early modern period, and the differences between alchemy, chemistry and small-scale assaying and metallurgy were not as neat as in the present day. There were important overlaps between practitioners, and trying to classify them into alchemists, chemists and craftsmen is anachronistic. For example, Tycho Brahe (1546–1601), an alchemist better known for his astronomical and astrological investigations, had a laboratory built at his Uraniborg observatory/research institute. Michael Sendivogius ("Michał Sędziwój", 1566–1636), a Polish alchemist, philosopher, medical doctor and pioneer of chemistry wrote mystical works but is also credited with distilling oxygen in a lab sometime around 1600. Sendivogious taught his technique to Cornelius Drebbel who, in 1621, applied this in a submarine. Isaac Newton devoted considerably more of his writing to the study of alchemy (see Isaac Newton's occult studies) than he did to either optics or physics. Other early modern alchemists who were eminent in their other studies include Robert Boyle, and Jan Baptist van Helmont. Their Hermeticism complemented rather than precluded their practical achievements in medicine and science.
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Later modern period.
The decline of European alchemy was brought about by the rise of modern science with its emphasis on rigorous quantitative experimentation and its disdain for "ancient wisdom". Although the seeds of these events were planted as early as the 17th century, alchemy still flourished for some two hundred years, and in fact may have reached its peak in the 18th century. As late as 1781 James Price claimed to have produced a powder that could transmute mercury into silver or gold. Early modern European alchemy continued to exhibit a diversity of theories, practices, and purposes: "Scholastic and anti-Aristotelian, Paracelsian and anti-Paracelsian, Hermetic, Neoplatonic, mechanistic, vitalistic, and more—plus virtually every combination and compromise thereof."
Robert Boyle (1627–1691) pioneered the scientific method in chemical investigations. He assumed nothing in his experiments and compiled every piece of relevant data. Boyle would note the place in which the experiment was carried out, the wind characteristics, the position of the Sun and Moon, and the barometer reading, all just in case they proved to be relevant. This approach eventually led to the founding of modern chemistry in the 18th and 19th centuries, based on revolutionary discoveries and ideas of Lavoisier and John Dalton.
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Beginning around 1720, a rigid distinction began to be drawn for the first time between "alchemy" and "chemistry". By the 1740s, "alchemy" was now restricted to the realm of gold making, leading to the popular belief that alchemists were charlatans, and the tradition itself nothing more than a fraud. In order to protect the developing science of modern chemistry from the negative censure to which alchemy was being subjected, academic writers during the 18th-century scientific Enlightenment attempted to divorce and separate the "new" chemistry from the "old" practices of alchemy. This move was mostly successful, and the consequences of this continued into the 19th, 20th and 21st centuries.
During the occult revival of the early 19th century, alchemy received new attention as an occult science. The esoteric or occultist school that arose during the 19th century held the view that the substances and operations mentioned in alchemical literature are to be interpreted in a spiritual sense, less than as a practical tradition or protoscience. This interpretation claimed that the obscure language of the alchemical texts, which 19th century practitioners were not always able to decipher, were an allegorical guise for spiritual, moral or mystical processes.
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Two seminal figures during this period were Mary Anne Atwood and Ethan Allen Hitchcock, who independently published similar works regarding spiritual alchemy. Both rebuffed the growing successes of chemistry, developing a completely esoteric view of alchemy. Atwood wrote: "No modern art or chemistry, notwithstanding all its surreptitious claims, has any thing in common with Alchemy." Atwood's work influenced subsequent authors of the occult revival including Eliphas Levi, Arthur Edward Waite, and Rudolf Steiner. Hitchcock, in his "Remarks Upon Alchymists" (1855) attempted to make a case for his spiritual interpretation with his claim that the alchemists wrote about a spiritual discipline under a materialistic guise in order to avoid accusations of blasphemy from the church and state. In 1845, Baron Carl Reichenbach, published his studies on Odic force, a concept with some similarities to alchemy, but his research did not enter the mainstream of scientific discussion.
In 1946, Louis Cattiaux published the Message Retrouvé, a work that was at once philosophical, mystical and highly influenced by alchemy. In his lineage, many researchers, including Emmanuel and Charles d'Hooghvorst, are updating alchemical studies in France and Belgium.
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Women.
Several women appear in the earliest history of alchemy. Michael Maier names four women who were able to make the philosophers' stone: Mary the Jewess, Cleopatra the Alchemist, Medera, and Taphnutia. Zosimos's sister Theosebia (later known as Euthica the Arab) and Isis the Prophetess also played roles in early alchemical texts.
The first alchemist whose name we know was Mary the Jewess (). Early sources claim that Mary (or Maria) devised a number of improvements to alchemical equipment and tools as well as novel techniques in chemistry. Her best known advances were in heating and distillation processes. The laboratory water-bath, known eponymously (especially in France) as the bain-marie, is said to have been invented or at least improved by her. Essentially a double-boiler, it was (and is) used in chemistry for processes that required gentle heating. The tribikos (a modified distillation apparatus) and the kerotakis (a more intricate apparatus used especially for sublimations) are two other advancements in the process of distillation that are credited to her. Although we have no writing from Mary herself, she is known from the early-fourth-century writings of Zosimos of Panopolis. After the Greco-Roman period, women's names appear less frequently in alchemical literature.
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Towards the end of the Middle Ages and beginning of the Renaissance, due to the emergence of print, women were able to access the alchemical knowledge from texts of the preceding centuries. Caterina Sforza, the Countess of Forlì and Lady of Imola, is one of the few confirmed female alchemists after Mary the Jewess. As she owned an apothecary, she would practice science and conduct experiments in her botanic gardens and laboratories. Being knowledgeable in alchemy and pharmacology, she recorded all of her alchemical ventures in a manuscript named ('Experiments'). The manuscript contained more than four hundred recipes covering alchemy as well as cosmetics and medicine. One of these recipes was for the water of talc. Talc, which makes up talcum powder, is a mineral which, when combined with water and distilled, was said to produce a solution which yielded many benefits. These supposed benefits included turning silver to gold and rejuvenation. When combined with white wine, its powder form could be ingested to counteract poison. Furthermore, if that powder was mixed and drunk with white wine, it was said to be a source of protection from any poison, sickness, or plague. Other recipes were for making hair dyes, lotions, lip colours. There was also information on how to treat a variety of ailments from fevers and coughs to epilepsy and cancer. In addition, there were instructions on producing the quintessence (or aether), an elixir which was believed to be able to heal all sicknesses, defend against diseases, and perpetuate youthfulness. She also wrote about creating the illustrious philosophers' stone.
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Some women known for their interest in alchemy were Catherine de' Medici, the Queen of France, and Marie de' Medici, the following Queen of France, who carried out experiments in her personal laboratory. Also, Isabella d'Este, the Marchioness of Mantua, made perfumes herself to serve as gifts. Due to the proliferation in alchemical literature of pseudepigrapha and anonymous works, however, it is difficult to know which of the alchemists were actually women. This contributed to a broader pattern in which male authors credited prominent noblewomen for beauty products with the purpose of appealing to a female audience. For example, in ("Gallant Recipe-Book"), the distillation of lemons and roses was attributed to Elisabetta Gonzaga, the duchess of Urbino. In the same book, Isabella d'Aragona, the daughter of Alfonso II of Naples, is accredited for recipes involving alum and mercury. Ippolita Maria Sforza is even referred to in an anonymous manuscript about a hand lotion created with rose powder and crushed bones.
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As the sixteenth century went on, scientific culture flourished and people began collecting "secrets". During this period "secrets" referred to experiments, and the most coveted ones were not those which were bizarre, but the ones which had been proven to yield the desired outcome. In this period, the only book of secrets ascribed to a woman was ('The Secrets of Signora Isabella Cortese'). This book contained information on how to turn base metals into gold, medicine, and cosmetics. However, it is rumoured that a man, Girolamo Ruscelli, was the real author and only used a female voice to attract female readers.
In the nineteenth-century, Mary Anne Atwood's "A Suggestive Inquiry into the Hermetic Mystery" (1850) marked the return of women during the occult revival.
Modern historical research.
The history of alchemy has become a recognized subject of academic study. As the language of the alchemists is analysed, historians are becoming more aware of the connections between that discipline and other facets of Western cultural history, such as the evolution of science and philosophy, the sociology and psychology of the intellectual communities, kabbalism, spiritualism, Rosicrucianism, and other mystic movements. Institutions involved in this research include The Chymistry of Isaac Newton project at Indiana University, the University of Exeter Centre for the Study of Esotericism (EXESESO), the European Society for the Study of Western Esotericism (ESSWE), and the University of Amsterdam's Sub-department for the History of Hermetic Philosophy and Related Currents. A large collection of books on alchemy is kept in the Bibliotheca Philosophica Hermetica in Amsterdam.
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Journals which publish regularly on the topic of Alchemy include "Ambix", published by the Society for the History of Alchemy and Chemistry, and "Isis", published by the History of Science Society.
Core concepts.
Western alchemical theory corresponds to the worldview of late antiquity in which it was born. Concepts were imported from Neoplatonism and earlier Greek cosmology. As such, the classical elements appear in alchemical writings, as do the seven classical planets and the corresponding seven metals of antiquity. Similarly, the gods of the Roman pantheon who are associated with these luminaries are discussed in alchemical literature. The concepts of prima materia and anima mundi are central to the theory of the philosopher's stone.
Magnum opus.
The Great Work of Alchemy is often described as a series of four stages represented by colours.
Modernity.
Due to the complexity and obscurity of alchemical literature, and the 18th-century diffusion of remaining alchemical practitioners into the area of chemistry, the general understanding of alchemy in the 19th and 20th centuries was influenced by several distinct and radically different interpretations. Those focusing on the exoteric, such as historians of science Lawrence M. Principe and William R. Newman, have interpreted the "'Decknamen"' (or code words) of alchemy as physical substances. These scholars have reconstructed physicochemical experiments that they say are described in medieval and early modern texts. At the opposite end of the spectrum, focusing on the esoteric, scholars, such as Florin George Călian and Anna Marie Roos, who question the reading of Principe and Newman, interpret these same "Decknamen" as spiritual, religious, or psychological concepts.
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New interpretations of alchemy are still perpetuated, sometimes merging in concepts from New Age or radical environmentalism movements. Groups like the Rosicrucians and Freemasons have a continued interest in alchemy and its symbolism. Since the Victorian revival of alchemy, "occultists reinterpreted alchemy as a spiritual practice, involving the self-transformation of the practitioner and only incidentally or not at all the transformation of laboratory substances", which has contributed to a merger of magic and alchemy in popular thought.
Esoteric interpretations of historical texts.
In the eyes of a variety of modern esoteric and Neo-Hermetic practitioners, alchemy is primarily spiritual. In this interpretation, transmutation of lead into gold is presented as an analogy for personal transmutation, purification, and perfection.
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In his 1766 "Alchemical Catechism", Théodore Henri de Tschudi suggested that the usage of the metals was symbolic:
Psychology.
Alchemical symbolism has been important in analytical psychology and was revived and popularized from near extinction by the Swiss psychologist Carl Gustav Jung. Jung was initially confounded and at odds with alchemy and its images but after being given a copy of "The Secret of the Golden Flower", a Chinese alchemical text translated by his friend Richard Wilhelm, he discovered a direct correlation or parallel between the symbolic images in the alchemical drawings and the inner, symbolic images coming up in his patients' dreams, visions, or fantasies. He observed these alchemical images occurring during the psychic process of transformation, a process that Jung called "individuation". Specifically, he regarded the conjuring up of images of gold or Lapis as symbolic expressions of the origin and goal of this "process of individuation". Together with his alchemical "mystica soror" (mystical sister) Jungian Swiss analyst Marie-Louise von Franz, Jung began collecting old alchemical texts, compiled a lexicon of key phrases with cross-references, and pored over them. The volumes of work he wrote shed new light onto understanding the art of transubstantiation and renewed alchemy's popularity as a symbolic process of coming into wholeness as a human being where opposites are brought into contact and inner and outer, spirit and matter are reunited in the "hieros gamos", or divine marriage. His writings are influential in general psychology, but especially to those who have an interest in understanding the importance of dreams, symbols, and the unconscious archetypal forces (archetypes) that comprise all psychic life.
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Both von Franz and Jung have contributed significantly to the subject and work of alchemy and its continued presence in psychology as well as contemporary culture. Among the volumes Jung wrote on alchemy, his magnum opus is Volume 14 of his Collected Works, "Mysterium Coniunctionis".
Literature.
Alchemy has had a long-standing relationship with art, seen both in alchemical texts and in mainstream entertainment. "Literary alchemy" appears throughout the history of English literature from Shakespeare to J. K. Rowling, and also the popular Japanese manga "Fullmetal Alchemist". Here, characters or plot structure follow an alchemical magnum opus. In the 14th century, Chaucer began a trend of alchemical satire that can still be seen in recent fantasy works like those of the late Sir Terry Pratchett. Another literary work taking inspiration from the alchemical tradition is the 1988 novel "The Alchemist" by Brazilian writer Paulo Coelho.
Visual artists have had a similar relationship with alchemy. While some used it as a source of satire, others worked with the alchemists themselves or integrated alchemical thought or symbols in their work. Music was also present in the works of alchemists and continues to influence popular performers. In the last hundred years, alchemists have been portrayed in a magical and spagyric role in fantasy fiction, film, television, novels, comics and video games.
Science.
One goal of alchemy, the transmutation of base substances into gold, is now known to be impossible by means of traditional chemistry, but possible by other physical means. Although not financially worthwhile, gold was synthesized in particle accelerators as early as 1941.
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Alien
Alien primarily refers to:
Alien(s), or The Alien(s) may also refer to:
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Astronomer
An astronomer is a scientist in the field of astronomy who focuses on a specific question or field outside the scope of Earth. Astronomers observe astronomical objects, such as stars, planets, moons, comets and galaxies – in either observational (by analyzing the data) or theoretical astronomy. Examples of topics or fields astronomers study include planetary science, solar astronomy, the origin or evolution of stars, or the formation of galaxies. A related but distinct subject is physical cosmology, which studies the Universe as a whole.
Types.
Astronomers typically fall under either of two main types: observational and theoretical. Observational astronomers make direct observations of celestial objects and analyze the data. In contrast, theoretical astronomers create and investigate models of things that cannot be observed. Because it takes millions to billions of years for a system of stars or a galaxy to complete a life cycle, astronomers must observe snapshots of different systems at unique points in their evolution to determine how they form, evolve, and die. They use this data to create models or simulations to theorize how different celestial objects work.
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Further subcategories under these two main branches of astronomy include planetary astronomy, astrobiology, stellar astronomy, astrometry, galactic astronomy, extragalactic astronomy, or physical cosmology. Astronomers can also specialize in certain specialties of observational astronomy, such as infrared astronomy, neutrino astronomy, x-ray astronomy, and gravitational-wave astronomy.
Academic.
History.
Historically, astronomy was more concerned with the classification and description of phenomena in the sky, while astrophysics attempted to explain these phenomena and the differences between them using physical laws. Today, that distinction has mostly disappeared and the terms "astronomer" and "astrophysicist" are interchangeable. Professional astronomers are highly educated individuals who typically have a PhD in physics or astronomy and are employed by research institutions or universities. They spend the majority of their time working on research, although they quite often have other duties such as teaching, building instruments, or aiding in the operation of an observatory.
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