By Susan Greenwood, Erik D. Goodwyn
How does a brain imagine magically? The learn documented during this publication is one solution that enables the disciplines of anthropology and neurobiology to come back jointly to bare a principally hidden dynamic of magic. Magic will get to the very middle of a few theoretical and methodological problems encountered within the social and normal sciences, specially to do with problems with rationality. This ebook examines magic head-on, now not via its instrumental features yet as an orientation of cognizance. Magical recognition is affective, associative and synchronistic, formed via person adventure inside a selected surroundings. This paintings makes a speciality of an in-depth case examine utilizing the anthropologist’s personal event won via years of anthropological fieldwork with British practitioners of magic. As an ethnographic view, it's an intimate examine of how during which the cognitive structure of a brain engages the feelings and mind's eye in a trend of meanings concerning adolescence studies, non secular communications and the surroundings. even supposing the aspect of the involvement in magical attention provided here's inevitably particular, the crucial tenets of modus operandi is usual to magical inspiration more often than not, and will be utilized to cross-cultural analyses to extend figuring out of this ubiquitous human phenomenon.
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Extra info for Magical Consciousness: An Anthropological and Neurobiological Approach
Greenwood Anthropology of Magic, 74–91. 55. Carl Kerenyi ‘Prolegomena’ in The Science of Mythology Carl G. ) (London: Routledge, 2002): 1,Â€31. 56. Bronislaw Malinowski Myth in Primitive Psychology (London: Kegan Paul, 1926). 57. ) Religion and the Subtle Body in Asia and the West: Between Mind and Body (Oxford: Routledge, 2013):Â€xv. 58. Greenwood Magic, Witchcraft and the Otherworld (Oxford: Berg, 2000). 59. Varela etÂ€al. Embodied,Â€13. 60. ’ American Anthropologist (New Series) 95(3) (SeptemberÂ€1993): 671,Â€682.
45 The boundary between what is considered to be magic and what is considered to be religion was, and still is, impossible to draw; any conceptual lines will inevitably always remain blurred. Making a conceptual division between magic and science is much easier. During the seventeenth-century Scientific Revolution, the practical elements of experimental magic were taken up by some natural philosophers, such as Francis Bacon, to develop what would later become known as the scientific method. 47 Thus, the development of science and the Enlightenment critique of natural magic, magia naturalis, a seventeenth-century discipline that investigated magic as a natural force, led magic to increasingly become viewed as irrational in comparison with science.
Robert C. ) The Waning of Materialism (Oxford: Oxford, 2010). 26. Gerald Edelman Bright Air, Brilliant Fire. On the Matter of the Mind (Harmondsworth: Penguin, 1992): 170–175. 27. Anthony P. Cohen and Nigel Rapport ‘Introduction’ to “Questions,”Â€6. Ingold Perception,Â€171. 29. Charles D. Laughlin ‘Consciousness in Biogenetic Structural Theory’ Anthropology of Consciousness 3(1–2): 17–22. 30. Cohen and Rapport ‘Introduction’ to Questions,Â€13. 31. Tara Waters Lumpkin ‘Perceptual Diversity: Is Polyphasic Consciousness Necessary for Global Survival’ Anthropology of Consciousness 12(1) (March/ JuneÂ€2001):Â€2.