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Apud Peláez, I. E. (2017). Antropología, psicología y estados alterados de conciencia. Una revisión crítica desde una perspectiva interdisciplinaria. Cultura Y Droga, 22(24), 34–58. https://doi.org/10.17151/culdr.2017.22.24.3
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Objetivo. Analizar los estados alterados de conciencia a través de un diálogo interdisciplinario entre la antropología, la psicología y las neurociencias. Metodología. En primer lugar se analizará a grandes rasgos las definiciones de consciencia y estados alterados de conciencia, por medio de las disciplinas enunciadas, describiendo sus convergencias y divergencias. Posteriormente se realizará un recorrido por las distintas concepciones antropológicas sobre las prácticas de trance y los debates suscitados por las tensiones relacionadas entre las dicotomías: etic y emic, cognición y cultura. Resultados y conclusiones. Finalmente se describirán los distintos modelos antropológicos que realizan una síntesis actualizada del tema; integrando biología, cognición y cultura desde una perspectiva interdisciplinaria que permita superar reduccionismos tanto biológicos como culturales.
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Aberle, D. (1957). Navajo and Ute Peyotism: A chronological and distributional study. Colorado, USA: University of Colorado Press.
Apud, I. (2013). ¿La mente se extiende a través de los artefactos? Algunas cuestiones sobre el concepto de cognición distribuida aplicado a la interacción mentetecnología. Revista de Filosofía, 39, 137-161.
Apud, I. (2013). Ceremonias de ayahuasca: entre un centro holístico uruguayo y el curanderismo amazónico peruano (tesis de posgrado). Universidad Nacional de Lanús, Buenos Aires, Argentina.
Apud, I. (2013). El indio fantasmal es reclutado en la ciudad. Neochamanismo, sus orígenes y su llegada a Uruguay. Cuadernos de Antropología Social, 38, 57-83.
Apud, I. (2015). Ayahuasca, contexto ceremonial y sujeto. Análisis del set and setting a partir de un grupo uruguayo de terapias alternativas. Journal of Transpersonal Research, 7 (1), 7-18.
Apud, I. (2015). Ayahuasca from Peru to Uruguay: Ritual Design and Redesign through a Distributed Cognition Approach. Anthropology of Consciousness, 26 (1), 1-27.
Atran, S. (1987). Ordinary constraints on the semantics of living kinds: A commonsense alternative to recent treatments of natural-objects terms. Mind and Language, 2, 27-63.
Baars, B.J. (1997). Inside the Theater of Consciousness: The workspace of the mind. Nueva York, USA: Oxford University Press.
Bartra, R. (2007). Antropología del cerebro. La conciencia y los sistemas simbólicos. Ciudad de México, México: Fondo de Cultura Económica.
Berrios, G.E. and Marková, I.S. (2003). The Self and psychiatry: A conceptual history. En T. Kircher and A. David (Ed.), The self in neuroscience and psychiatry. New York, USA: Cambridge University Press.
Blanke, O. et al. (2004). Out-of-body experience and autoscopy of neurological origin. Brain, 127 (2), 243-258.
Bloch, M. (2012). Anthropology and the cognitive challenge. Cambridge, United Kingdom: Cambridge University Press.
Bourguignon, E. (1965). The self, the behavioral environment and the theory of spirit possession. En M. Spiro (Ed.), Context and meaning in cultural anthropology: Essays in honor of A.I. Hallowell. New York, USA: Free Press.
Bourguignon, E. (1973). Religion, Altered States of Consciouness, and Social Change. Columbus, USA: The Ohio State University Press.
Bourguignon, E. (1980). Spirit Possession and Altered States of Consciousness: The evolution of an inquiry. En G.D. Splinder (Ed.), The Making of Psychological Anthropology. Los Ángeles, USA: University of California Press.
Bourguignon, E. and Evascu, L. (1977). Altered States of Consciousness within a General Evolutionary Perspective: A Holocultural Analysis. Behavior Science Research, 3, 197-216.
Boyer, P. (1994). The Naturalness of Religious Ideas. Los Ángeles, USA: University of California Press.
Chalmers, D. (2003). Consciousness and its place in nature. En S.P. Stich and T.A. Warfield (Ed.), The Blackwell Guide to Philosophy of Mind. Oxford, England: Blackwell Publishing.
Cheyne, J.A. et al. (1999). Hypnagogic and hypnopompic hallucinations during sleep paralysis: Neurological and cultural construction of the night-mare. Consciousness and Cognition, 8 (3), 319-337.
Clark, A. (2003). Natural born cyborgs: Minds, technologies, and the future of human intelligence. New York, USA: Oxford University Press.
Cole, M. y Engeström, Y. (1993). Enfoque histórico-cultural de la cognición distribuida. En G. Salomon (Ed.), Cogniciones distribuidas. Buenos Aires, Argentina: Amorrortu Editores.
Craffert, P. (2011). Shamanism and the Shamanic Complex. Biblical Theology Bulletin, 41 (3), 151-161.
Crick, F. and Koch, C. (1998). Consciousness and neuroscience. Cerebral Cortex, 8 (2), 97-107.
Czachesz, I. (2016). Cognitive Science and the New Testament: A new approach. Oxford, England: Oxford University Press.
Damasio, A.R. (1999). El error de Descartes. Barcelona, España: Editorial Andrés Bello.
Davidson, J. (1976). The physiology of meditation and mystical states of consciousness. Perspectives in Biology and Medicine, 19 (3), 345-379.
Deleuze, G. y Guattari, F. (1998). El Anti-Edipo. Barcelona, España: Paidós.
Dennett, D. (2006). Dulces sueños. Obstáculos filosóficos para una ciencia de la conciencia. Buenos Aires, Argentina: Katz.
Dewhurst, K. and Beard, A.W. (1970). Sudden religious conversions in temporal lobe epilepsy. The British Journal of Psychiatry, 117, 497-507.
Dietrich, A. (2003). Functional neuroanatomy of altered states of consciousness: The transient hypofrontality hypothesis. Consciousness and Cognition, 12 (2), 231-256.
Dobkin de Rios, M. (1973). Curing with ayahuasca in an Urban Slum. En M. Harner (Ed.), Hallucinogens and Shamanism. New York, USA: Oxford University Press.
Dolmatoff, G.R. (1969). El contexto cultural de un alucinógeno aborigen: Banisteriopsis caapi. Revista de la Academia Colombiana de Ciencias Exactas, Físicas y Naturales, 14, 14-19.
Edelman, G. and Tononi, G. (2000). A Universe of Consciousness. How matter becomes imagination. New York, USA: Basic Books.
Eliade, M. (2009). El chamanismo y las técnicas arcaicas del éxtasis. Ciudad de México, México: Fondo de Cultura Económica.
Escohotado, A. (1992). Historia general de las drogas. Madrid, España: Alianza Editorial.
Firth, R. (2011). Tikopia Ritual and Belief. New York, USA: Routledge.
Furst, P.T. (1965). West Mexican tomb sculpture as evidence for shamanism in prehispanic Mesoamerica. Antropologica, 15, 29-80.
Geertz, A. (2010). Brain, Body and Culture: A Biocultural Theory of Religion. Method & Theory in the Study of Religion, 22 (4), 304-321.
Geertz, A. (2013). Whence religion? How the brain constructs the world and what this might tell us about the origins of religion, cognition and culture. En A. Geertz (Ed.), Origin of Religion, Cognition and Culture. Durham, USA: Acumen.
Harner, M. (1972). Hallucinogens and Shamanism. New York, USA: Oxford University Press.
Harner, M. (1990). The Way of the Shaman. New York, USA: Harper Collins Edition.
Hegel, G.W.F. (1997). Lecciones sobre la filosofía de la historia universal. Barcelona, España: Altaya.
Heinämaa, S. et al. (2007). Consciousness: From perception to reflection in the history of philosophy. New York, USA: Springer.
Helvenston, P.A. and Bahn, P.G. (2005). Waking the Trance Fixed. Louisville, USA: Wasteland Press.
Hollan, J. et al. (2000). Distributed cognition: Toward a new foundation for human-computer interaction research. ACM Transactions on Computer-Human Interaction, 7 (2), 174-196.
James, W. (1890). The Principles of Psychology. New York, USA: Henry Holt.
Kant, I. (2003). Crítica de la razón pura. Buenos Aires, Argentina: Editorial Losada.
Kluckhohn, C. and Leghton, D. (1946). The Navaho. Cambridge, USA: Harvard University Press.
Kroeber, A.L. (1925). Handbook of the Indians of California. Washington, USA: Smithsonian Institution.
La Barre, W. (2012). The Peyote Cult. Oklahoma, USA: University of Oklahoma Press.
Laughlin, C.D. (1988). Transpersonal Anthropology: Some methodological issues. Western Canadian Anthropology, 5, 29-60.
Laughlin, C.D. et al. (1983). Dreams, Trance, and Visions: What a transpersonal anthropology might look like. Phoenix: Journal of Transpersonal Anthropology, 7 (1), 141-159.
Lévi-Strauss, C. (1997). Antropología estructural. Barcelona, España: Ediciones Altaza.
Lewis, I.M. (2003). Ecstatic Religion. London, England: Routledge.
Lewis-Williams, J.D. (2005). La mente en la caverna. La conciencia y los orígenes del arte. Madrid, España: Akal.
Lewis-Williams, J.D. and Dowson, T.A. (1988). The Signs of all Times. Entopic Phenomena in Upper Palaeolithic Art. Current Anthropology, 29 (2). 201-245.
Ludwig, A. (1966). Altered States of Consciousness. Archives of General Psychiatry, 15, 225-234.
Marsh, M. (2010). Out-of-body and near-death experiences: Brain-state phenomena or glimpses of immortality? New York, USA: Oxford University Press.
Martínez González, R. (2007). Lo que el chamanismo nos dejó: cien años de estudios chamánicos en México y Mesoamérica. Anales de Antropología, 41 (2), 113-156.
McNamara, P. (2009). The Neuroscience of Religious Experience. New York, USA: Cambridge University Press.
Milner, D. and Goodale, M. (1995). The Visual Brain in Action. Oxford, England: Oxford University Press.
Mooney, J. (1896). The Mescal Plant and Ceremony. Therapeutic Gazette, 12, 7-11.
Morris, B. (2006). Religion and Anthropology. A Critical Introduction. New York, USA: Cambridge University Press.
Nagel, T. (1974). What is it like to be a bat? The Philosophical Review, 83 (4), 435-450.
Noll, R. (1983). Shamanism and schizophrenia: A state-specific approach to the “schizophrenia metaphor” of shamanic status. American Ethnologist, 10 (3), 443-459.
Noll, R. (1985). Mental Imagery Cultivation as a Cultural Phenomenon: The Role of Visions in Shamanism. Current Anthropology, 26 (4), 443-461.
Pfeiffer, J.E. (1982). The Creative Explosion. New York, USA: Harper & Tow.
Pilch, J. (1996). Altered States of Consciousness: A “Kitbashed model.” Biblical Theology Bulletin, 26, 133-138.
Sartre, J.P. (1993). El Ser y la Nada. Barcelona, España: Ediciones Altaya.
Schjoedt, U. (2009). The Religious Brain: A General Introduction to the Experimental Neuroscience of Religion. Method and Theory in the Study of Religion, 21, 310-339.
Schjoedt, U. and Sørensen, J. (2013). Cognitive resource depletion in religious interactions. Religion, Brain & Behavior, 3 (1), 39-86.
Searle, J.R. (1998). How to study consciousness scientifically. Brain Research Reviews, 26 (2-3), 379-387.
Skoweonski, J. and Sedikides, C. (2007). Temporal Knowledge and Autobiographical Memory: An evolutionary perspective. En R. Dunbar and L. Barrett (Ed.), Oxford Handbook of Evolutionary Psychology. Nueva York, USA: Oxford University Press.
Tart, C.T. (1969). Altered states of consciousness: A book of readings. New York, USA: Wiley.
Tart, C.T. (1975). States of Consciousness. New York, USA: Dutton.
Throop, C.J. and Laughlin, C. D. (2007). Anthropology of Consciousness. En P.D. Zelazo, M. Moscovitch and E. Thompson (Ed.), The Cambridge Handbook of Consciousness. New York, USA: Cambridge University Press.
Tooby, J. and Cosmides, L. (2005). Conceptual Foundations of Evolutionary Psychology. En D. Buss (Ed.), The Handbook of Evolutionary Psychology. New Jersey, USA: John Wiley & Sons.
Vaitl, D. et al. (2005). Psychobiology of altered states of consciousness. Psychological Bulletin, 131 (1), 98-127.
Waxman, S.G. and Geschwind, N. (1975). The interictal behavior syndrome of temporal lobe epilepsy. Archives of General Psychiatry, 32 (12), 1580-1586.
Winkelman, A. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Santa Barbara, USA: Praeger.
Whitley, D.S. (1998). Cognitive Neuroscience, Shamanism and the Rock Art of Native California. Anthropology of Consciousness, 9 (1), 22-37.
Wundt, W. (2007). Elements of Folk Psychology: Outlines of a Psychological History of The Development of Mankind. New York, USA: Kessinger Publishing.
Apud, I. (2013). ¿La mente se extiende a través de los artefactos? Algunas cuestiones sobre el concepto de cognición distribuida aplicado a la interacción mentetecnología. Revista de Filosofía, 39, 137-161.
Apud, I. (2013). Ceremonias de ayahuasca: entre un centro holístico uruguayo y el curanderismo amazónico peruano (tesis de posgrado). Universidad Nacional de Lanús, Buenos Aires, Argentina.
Apud, I. (2013). El indio fantasmal es reclutado en la ciudad. Neochamanismo, sus orígenes y su llegada a Uruguay. Cuadernos de Antropología Social, 38, 57-83.
Apud, I. (2015). Ayahuasca, contexto ceremonial y sujeto. Análisis del set and setting a partir de un grupo uruguayo de terapias alternativas. Journal of Transpersonal Research, 7 (1), 7-18.
Apud, I. (2015). Ayahuasca from Peru to Uruguay: Ritual Design and Redesign through a Distributed Cognition Approach. Anthropology of Consciousness, 26 (1), 1-27.
Atran, S. (1987). Ordinary constraints on the semantics of living kinds: A commonsense alternative to recent treatments of natural-objects terms. Mind and Language, 2, 27-63.
Baars, B.J. (1997). Inside the Theater of Consciousness: The workspace of the mind. Nueva York, USA: Oxford University Press.
Bartra, R. (2007). Antropología del cerebro. La conciencia y los sistemas simbólicos. Ciudad de México, México: Fondo de Cultura Económica.
Berrios, G.E. and Marková, I.S. (2003). The Self and psychiatry: A conceptual history. En T. Kircher and A. David (Ed.), The self in neuroscience and psychiatry. New York, USA: Cambridge University Press.
Blanke, O. et al. (2004). Out-of-body experience and autoscopy of neurological origin. Brain, 127 (2), 243-258.
Bloch, M. (2012). Anthropology and the cognitive challenge. Cambridge, United Kingdom: Cambridge University Press.
Bourguignon, E. (1965). The self, the behavioral environment and the theory of spirit possession. En M. Spiro (Ed.), Context and meaning in cultural anthropology: Essays in honor of A.I. Hallowell. New York, USA: Free Press.
Bourguignon, E. (1973). Religion, Altered States of Consciouness, and Social Change. Columbus, USA: The Ohio State University Press.
Bourguignon, E. (1980). Spirit Possession and Altered States of Consciousness: The evolution of an inquiry. En G.D. Splinder (Ed.), The Making of Psychological Anthropology. Los Ángeles, USA: University of California Press.
Bourguignon, E. and Evascu, L. (1977). Altered States of Consciousness within a General Evolutionary Perspective: A Holocultural Analysis. Behavior Science Research, 3, 197-216.
Boyer, P. (1994). The Naturalness of Religious Ideas. Los Ángeles, USA: University of California Press.
Chalmers, D. (2003). Consciousness and its place in nature. En S.P. Stich and T.A. Warfield (Ed.), The Blackwell Guide to Philosophy of Mind. Oxford, England: Blackwell Publishing.
Cheyne, J.A. et al. (1999). Hypnagogic and hypnopompic hallucinations during sleep paralysis: Neurological and cultural construction of the night-mare. Consciousness and Cognition, 8 (3), 319-337.
Clark, A. (2003). Natural born cyborgs: Minds, technologies, and the future of human intelligence. New York, USA: Oxford University Press.
Cole, M. y Engeström, Y. (1993). Enfoque histórico-cultural de la cognición distribuida. En G. Salomon (Ed.), Cogniciones distribuidas. Buenos Aires, Argentina: Amorrortu Editores.
Craffert, P. (2011). Shamanism and the Shamanic Complex. Biblical Theology Bulletin, 41 (3), 151-161.
Crick, F. and Koch, C. (1998). Consciousness and neuroscience. Cerebral Cortex, 8 (2), 97-107.
Czachesz, I. (2016). Cognitive Science and the New Testament: A new approach. Oxford, England: Oxford University Press.
Damasio, A.R. (1999). El error de Descartes. Barcelona, España: Editorial Andrés Bello.
Davidson, J. (1976). The physiology of meditation and mystical states of consciousness. Perspectives in Biology and Medicine, 19 (3), 345-379.
Deleuze, G. y Guattari, F. (1998). El Anti-Edipo. Barcelona, España: Paidós.
Dennett, D. (2006). Dulces sueños. Obstáculos filosóficos para una ciencia de la conciencia. Buenos Aires, Argentina: Katz.
Dewhurst, K. and Beard, A.W. (1970). Sudden religious conversions in temporal lobe epilepsy. The British Journal of Psychiatry, 117, 497-507.
Dietrich, A. (2003). Functional neuroanatomy of altered states of consciousness: The transient hypofrontality hypothesis. Consciousness and Cognition, 12 (2), 231-256.
Dobkin de Rios, M. (1973). Curing with ayahuasca in an Urban Slum. En M. Harner (Ed.), Hallucinogens and Shamanism. New York, USA: Oxford University Press.
Dolmatoff, G.R. (1969). El contexto cultural de un alucinógeno aborigen: Banisteriopsis caapi. Revista de la Academia Colombiana de Ciencias Exactas, Físicas y Naturales, 14, 14-19.
Edelman, G. and Tononi, G. (2000). A Universe of Consciousness. How matter becomes imagination. New York, USA: Basic Books.
Eliade, M. (2009). El chamanismo y las técnicas arcaicas del éxtasis. Ciudad de México, México: Fondo de Cultura Económica.
Escohotado, A. (1992). Historia general de las drogas. Madrid, España: Alianza Editorial.
Firth, R. (2011). Tikopia Ritual and Belief. New York, USA: Routledge.
Furst, P.T. (1965). West Mexican tomb sculpture as evidence for shamanism in prehispanic Mesoamerica. Antropologica, 15, 29-80.
Geertz, A. (2010). Brain, Body and Culture: A Biocultural Theory of Religion. Method & Theory in the Study of Religion, 22 (4), 304-321.
Geertz, A. (2013). Whence religion? How the brain constructs the world and what this might tell us about the origins of religion, cognition and culture. En A. Geertz (Ed.), Origin of Religion, Cognition and Culture. Durham, USA: Acumen.
Harner, M. (1972). Hallucinogens and Shamanism. New York, USA: Oxford University Press.
Harner, M. (1990). The Way of the Shaman. New York, USA: Harper Collins Edition.
Hegel, G.W.F. (1997). Lecciones sobre la filosofía de la historia universal. Barcelona, España: Altaya.
Heinämaa, S. et al. (2007). Consciousness: From perception to reflection in the history of philosophy. New York, USA: Springer.
Helvenston, P.A. and Bahn, P.G. (2005). Waking the Trance Fixed. Louisville, USA: Wasteland Press.
Hollan, J. et al. (2000). Distributed cognition: Toward a new foundation for human-computer interaction research. ACM Transactions on Computer-Human Interaction, 7 (2), 174-196.
James, W. (1890). The Principles of Psychology. New York, USA: Henry Holt.
Kant, I. (2003). Crítica de la razón pura. Buenos Aires, Argentina: Editorial Losada.
Kluckhohn, C. and Leghton, D. (1946). The Navaho. Cambridge, USA: Harvard University Press.
Kroeber, A.L. (1925). Handbook of the Indians of California. Washington, USA: Smithsonian Institution.
La Barre, W. (2012). The Peyote Cult. Oklahoma, USA: University of Oklahoma Press.
Laughlin, C.D. (1988). Transpersonal Anthropology: Some methodological issues. Western Canadian Anthropology, 5, 29-60.
Laughlin, C.D. et al. (1983). Dreams, Trance, and Visions: What a transpersonal anthropology might look like. Phoenix: Journal of Transpersonal Anthropology, 7 (1), 141-159.
Lévi-Strauss, C. (1997). Antropología estructural. Barcelona, España: Ediciones Altaza.
Lewis, I.M. (2003). Ecstatic Religion. London, England: Routledge.
Lewis-Williams, J.D. (2005). La mente en la caverna. La conciencia y los orígenes del arte. Madrid, España: Akal.
Lewis-Williams, J.D. and Dowson, T.A. (1988). The Signs of all Times. Entopic Phenomena in Upper Palaeolithic Art. Current Anthropology, 29 (2). 201-245.
Ludwig, A. (1966). Altered States of Consciousness. Archives of General Psychiatry, 15, 225-234.
Marsh, M. (2010). Out-of-body and near-death experiences: Brain-state phenomena or glimpses of immortality? New York, USA: Oxford University Press.
Martínez González, R. (2007). Lo que el chamanismo nos dejó: cien años de estudios chamánicos en México y Mesoamérica. Anales de Antropología, 41 (2), 113-156.
McNamara, P. (2009). The Neuroscience of Religious Experience. New York, USA: Cambridge University Press.
Milner, D. and Goodale, M. (1995). The Visual Brain in Action. Oxford, England: Oxford University Press.
Mooney, J. (1896). The Mescal Plant and Ceremony. Therapeutic Gazette, 12, 7-11.
Morris, B. (2006). Religion and Anthropology. A Critical Introduction. New York, USA: Cambridge University Press.
Nagel, T. (1974). What is it like to be a bat? The Philosophical Review, 83 (4), 435-450.
Noll, R. (1983). Shamanism and schizophrenia: A state-specific approach to the “schizophrenia metaphor” of shamanic status. American Ethnologist, 10 (3), 443-459.
Noll, R. (1985). Mental Imagery Cultivation as a Cultural Phenomenon: The Role of Visions in Shamanism. Current Anthropology, 26 (4), 443-461.
Pfeiffer, J.E. (1982). The Creative Explosion. New York, USA: Harper & Tow.
Pilch, J. (1996). Altered States of Consciousness: A “Kitbashed model.” Biblical Theology Bulletin, 26, 133-138.
Sartre, J.P. (1993). El Ser y la Nada. Barcelona, España: Ediciones Altaya.
Schjoedt, U. (2009). The Religious Brain: A General Introduction to the Experimental Neuroscience of Religion. Method and Theory in the Study of Religion, 21, 310-339.
Schjoedt, U. and Sørensen, J. (2013). Cognitive resource depletion in religious interactions. Religion, Brain & Behavior, 3 (1), 39-86.
Searle, J.R. (1998). How to study consciousness scientifically. Brain Research Reviews, 26 (2-3), 379-387.
Skoweonski, J. and Sedikides, C. (2007). Temporal Knowledge and Autobiographical Memory: An evolutionary perspective. En R. Dunbar and L. Barrett (Ed.), Oxford Handbook of Evolutionary Psychology. Nueva York, USA: Oxford University Press.
Tart, C.T. (1969). Altered states of consciousness: A book of readings. New York, USA: Wiley.
Tart, C.T. (1975). States of Consciousness. New York, USA: Dutton.
Throop, C.J. and Laughlin, C. D. (2007). Anthropology of Consciousness. En P.D. Zelazo, M. Moscovitch and E. Thompson (Ed.), The Cambridge Handbook of Consciousness. New York, USA: Cambridge University Press.
Tooby, J. and Cosmides, L. (2005). Conceptual Foundations of Evolutionary Psychology. En D. Buss (Ed.), The Handbook of Evolutionary Psychology. New Jersey, USA: John Wiley & Sons.
Vaitl, D. et al. (2005). Psychobiology of altered states of consciousness. Psychological Bulletin, 131 (1), 98-127.
Waxman, S.G. and Geschwind, N. (1975). The interictal behavior syndrome of temporal lobe epilepsy. Archives of General Psychiatry, 32 (12), 1580-1586.
Winkelman, A. (2010). Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing. Santa Barbara, USA: Praeger.
Whitley, D.S. (1998). Cognitive Neuroscience, Shamanism and the Rock Art of Native California. Anthropology of Consciousness, 9 (1), 22-37.
Wundt, W. (2007). Elements of Folk Psychology: Outlines of a Psychological History of The Development of Mankind. New York, USA: Kessinger Publishing.
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