This volume offers a critical analysis of one the most ambitious editorial projects of late Victorian Britain: the edition of the fifty substantial volumes of the Sacred Books of the East (1879-1910). The series was edited and conceptualized by Friedrich Max Muller (1823-1900), a world-famous German-born philologist, orientalist, and religious scholar. Muller and his influential Oxford colleagues secured financial support from the India Office of the British Empire and from Oxford University Press. Arie L. Molendijk documents how the series has become a landmark in the development of the humanities-especially the study of religion and language-in the second half of the nineteenth century. The edition also contributed significantly to the Western perception of the 'religious' or even 'mystic' East, which was textually represented in English translations. The series was a token of the rise of 'big science' and textualized the East, by selecting their 'sacred books' and bringing them under the power of western scholarship.

In this path-breaking book, Tong Lam examines the emergence of the “culture of fact” in modern China, showing how elites and intellectuals sought to transform the dynastic empire into a nation-state, thereby ensuring its survival. Lam argues that an epistemological break away from traditional modes of understanding the observable world began around the turn of the twentieth century. Tracing the Neo-Confucian school of evidentiary research and the modern departure from it, Lam shows how, through the rise of the social survey, “the fact” became a basic conceptual medium and source of truth. In focusing on China’s social survey movement, A Passion for Facts analyzes how information generated by a range of research practices—census, sociological investigation, and ethnography—was mobilized by competing political factions to imagine, manage, and remake the nation.

Japanese has a term that covers both green and blue. Russian has separate terms for dark and light blue. Does this mean that Russians perceive these colors differently from Japanese people? Does language control and limit the way we think? This short, opinionated book addresses the Sapir-Whorf hypothesis, which argues that the language we speak shapes the way we perceive the world. Linguist John McWhorter argues that while this idea is mesmerizing, it is plainly wrong. It is language that reflects culture and worldview, not the other way around. The fact that a language has only one word for eat, drink, and smoke doesn't mean its speakers don't process the difference between food and beverage, and those who use the same word for blue and green perceive those two colors just as vividly as others do. McWhorter shows not only how the idea of language as a lens fails but also why we want so badly to believe it: we're eager to celebrate diversity by acknowledging the intelligence of peoples who may not think like we do. Though well-intentioned, our belief in this idea poses an obstacle to a better understanding of human nature and even trivializes the people we seek to celebrate. The reality - that all humans think alike - provides another, better way for us to acknowledge the intelligence of all peoples.

Can forests think? Do dogs dream? In this astonishing book, Eduardo Kohn challenges the very foundations of anthropology, calling into question our central assumptions about what it means to be human—and thus distinct from all other life forms. Based on four years of fieldwork among the Runa of Ecuador’s Upper Amazon, Eduardo Kohn draws on his rich ethnography to explore how Amazonians interact with the many creatures that inhabit one of the world’s most complex ecosystems. Whether or not we recognize it, our anthropological tools hinge on those capacities that make us distinctly human. However, when we turn our ethnographic attention to how we relate to other kinds of beings, these tools (which have the effect of divorcing us from the rest of the world) break down. How Forests Think seizes on this breakdown as an opportunity. Avoiding reductionistic solutions, and without losing sight of how our lives and those of others are caught up in the moral webs we humans spin, this book skillfully fashions new kinds of conceptual tools from the strange and unexpected properties of the living world itself. In this groundbreaking work, Kohn takes anthropology in a new and exciting direction–one that offers a more capacious way to think about the world we share with other kinds of beings.