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Time and the Other: How Anthropology Makes Its Object Johannes Fabian
Publisher: Columbia University Press

That framework operates through a logic of what Johannes Fabian in his critique of anthropology calls the absence of co-evalence, the “persistent tendency to place the referent(s) of anthropology in a Time other than the present of the producer of anthropological discourse.” (Fabian 31) Within that context, Gilman poses an evolutionary hierarchy .. Acknowledging that knowledge has its essence as its object (or, as Tyler contends, the language of science as its object), phenomenology is what it is because it neither seeks nor accepts evidence other than that offered by consciousness itself. New York: Columbia University Press, 2002. The possibility of representing the other has been a major point of concern within recent ethnographic and historiographic debates as the allochronic relationship of the historical or anthropological “artifact” and the 141-147). Of societies and cultures over time. Fabian, Johannes (1983) Time and the other: how anthropology makes its object, Nova Iorque, Columbia University Press. Time and the Other: How Anthropology Makes Its Object by Johannes. [8] Johanne Fabian, Time and the Other: How Anthropology Makes its Object (New York: Columbia University Press, 1983). Que codificamos como antropológico) está nos antípodas de Os Lusíadas. The Politics of Truth: Essays in Critical Anthropology. Time and the Other: How Anthropology Makes Its Object. Fabian and Levinas on Time and the Other: ethical implications. The chapter we read by Fabian comes from his book, Time and the Other: How Anthropology Makes its Object (Columbia University Press, 1983). The…32 books 19942007Page 157in Johannes Fabian, Time and the Other How Anthropology Makes Its Object New York Columbia University Press, 1983. [9] Enid Schildkrout and Curtis A.