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139This paper examines the debate between Marilyn Strathern and I.C. Jarvie. Writing in 1987, Strathern argues that the time is ripe for reincorporating Sir James Frazer. Jarvie thinks Strathern does so in a way that treats revolutions in anthropology as not involving scientific progress. There is a familiar defence against this charge while pursuing the same, or much the same, line of argument.
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221H.L.A. Hart’s objection to defining a law as a subtype of an unclear type, or one of his objections, suffers from two oversights, which I identify.
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101I consider a proposal for what the relation between philosophy and fiction is: the same problems appear in both, but fiction explores solutions which are not available to philosophers. I use Joe Horton’s all-or-nothing problem to illustrate the proposal, but pose an objection to it.
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174This paper offers a brief analysis of what it is to be moved by a death. It is written as an imitation of a famous European writer and it has an analysis of some newspaper material as well, which was just some gentle fun, if it be permitted.
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122What did Max Gluckman actually say about apparently structureless societies? I introduce a fictional example to make sense of what he says regarding the Tonga.
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115This paper presents a more holistic variety of liberalism than the Rawlsian kind, which involves judging that various things are not properly liberal, things which the Rawlsian would seek to avoid conflict with, e.g. “This is not liberal poetry,” “This is not liberal computer programming.” Such judgments seem to be based on an emotional, or aesthetic, sense of coherence.
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86There is a puzzle over why some literary works which are less esteemed are subject to more commentary and some literary works which are more esteemed are subject to less. By examining Max Beerbohm’s pastiche of Joseph Conrad, I propose an answer regarding pastiches.
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115This paper is written as a pastiche of a notable European novelist, and essayist – it is the essayist who is being imitated, my first effort at this. I make some notes on a paragraph from a well-crafted fiction by Stacy Aumonier. I use the pastiche mode not just for fun but because readers may prefer the bolder and less qualified style, despite some information loss.
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99I present two interpretations of Max Beerbohm’s pastiche “The Feast.” Both interpretations seem as if they cannot survive forceful questioning, which asks, “Why should we think that?” And yet we, or at least I, find them worth attending to. Why? I propose an answer.
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108Is kinship insignificant in Western societies? This paper presents an objection to the symbolism solution for why it is significant.
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101This paper presents what I call “the flowchart solution” to Joe Horton’s all-or-nothing problem. Rather than three options – don’t save any child, save one, or save two – there is a flowchart with a choice of don’t save or save, and then within save, save one or save two.
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120This paper presents a proposal for how British structural-functionalist anthropology can cope with some change. It may not seem a very sensible proposal, but I think it needs to be registered. I use a structure of universities in a country to illustrate the proposal.
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138This paper proposes that there is common ground between H.J. Rose’s A Handbook of Greek Mythology and Robert Graves’s The Greek Myths, in that both seem to think that it is a bad idea to meet a certain demand: to provide a handbook that is reliable, easy to consult, and suitable for students of certain literary tastes.
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115I introduce an argument for rejecting Joe Horton’s all-or-nothing problem on the grounds that saving one child is not a genuine option for most people.
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141This paper responds to a piece of dialogue from Flora Nwapa’s novel Women are Different, in which Comfort mockingly says, “They took up the job voluntarily. Now you will soon tell us that they are celibate because of us.” There are two different interpretations of the use of “because,” and the claim is obviously false on only one of these.
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96This paper tries to make sense of a piece of dialogue from Flora Nwapa’s novel Women are Different. I clarify the conclusion drawn by one of the characters, which enables a solution.
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145I interpret Max Beerbohm as entering the dispute between Christina Rossetti and George Eliot on how English parishioners talk, in his imitative fiction “The Feast.”
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86I address a puzzle identified by the anthropologist Marilyn Strathern in her text on the village of Elmdon: that a disappearing ranking system has actually led to an increasing sense of a division, between the haves and the have-nots in the village.
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142It is tempting to always try to distinguish convincing from poor literary imitation by micro-analysis. The analysis observes various patterns of word and punctuation use in the original and compares those with the imitation. I argue that no such sophistication is needed when faced with Max Beerbohm’s imitation of Joseph Conrad.
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102This paper responds to a paradox Marilyn Strathern raises concerning who endorses a community first model of the village of Elmdon, according to which it is a community and the good of the community should take priority over individual interests. It is middle-class newcomers, whose peripheral position requires greatest sacrifice from them, if the model is to be implemented. I propose two solutions to the puzzle.
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101Anthropologist Audrey Richards does not appear to value the use of the concept of real Elmdon to maintain village identity in the village of Elmdon. I make a proposal about why it makes sense to devalue this use, aside from the liberal respect for individuals that Richards suggests.
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163The problem of the uneven player is this: we would like a certain level to be the lowest level of acceptable performance in a field and this contributor often goes below this level, while also sometimes reaching or surpassing it, or else giving rewards which are difficult to get from other contributors. I start with a book about reforming economics, and then focus on the case of Jacques Derrida interpreted as “applying” to be an exciting but uneven contributor to analytic philosophy. I point out…Read more
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159I contrast the Frazerian approach to rituals with an approach suggested by George Eliot in her esteemed novel Middlemarch.
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96Do we learn anything from social anthropology done in more familiar settings, such as England? In this paper, I draw attention to something I learnt from Frances Oxford’s commentary on Elmdon: a surprising combination. I also propose a solution based on a conception of labour and inheritance rights.
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82In her book on the English village of Elmdon, the anthropologist Marilyn Strathern identifies an assumption made by villagers: that much as Elmdon has a set of real Elmdon families, long associated with the place, so other villages also have their real families. I present an argument in favour of the assumption; the argument is an informal model.
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116In this paper, I try to illustrate the difficulties of attempting literary experiments to determine why a seemingly good work was not embraced by a wider reading public, focusing on Max Beerbohm’s pastiche book A Christmas Garland.
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95This is a one page handout summarizing some information on how people in the village of Elmdon use the concept of being real Elmdon.
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366This paper examines Timothy Gowers’ attempt to counter a mythology of genius in mathematics: that to be a mathematician one has to be a mathematical genius. Someone might take such attacks on the myth of genius as expressions of envy, but I propose that there is another reason for cautioning against placing a high value on genius, by turning to research in the humanities.
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201Christina Rossetti’s short fiction has been long-neglected, we are told. In this paper, I respond to her fiction “Pros and Cons,” which perhaps provides a clue regarding why there has been neglect: it leaves the impression of being an imitation of George Eliot, a mocking imitation even. I identify two differences between Rossetti and Eliot.
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