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Robin Fox

Robin Fox (1934–2024) was a British-American anthropologist renowned for pioneering biosocial anthropology, integrating evolutionary biology with studies of kinship, marriage, and human social organization.^[1]^[2]
Educated at the London School of Economics and Harvard University, Fox conducted fieldwork among Gaelic-speaking Tory Islanders in Ireland and Pueblo Indians in New Mexico, applying empirical observation to challenge purely cultural explanations of behavior.^[1]
In 1967, he founded the Department of Anthropology at Rutgers University, where he served as University Professor and shaped an interdisciplinary program emphasizing Darwinian perspectives on human evolution.^[2]
His seminal works, including Kinship and Marriage: An Anthropological Perspective (1967)—a foundational text on alliance systems—and The Imperial Animal (1971, co-authored with Lionel Tiger), advanced theories on incest taboos, alliance formation, and the biological underpinnings of social structures, influencing fields from sociobiology to intellectual history.^[1]^[2]
Fox also directed the Harry Frank Guggenheim Foundation from 1972 to 1984 and was elected to the National Academy of Sciences in 2013, earning recognition for his rigorous, science-based approach that prioritized refutable hypotheses over ideological narratives.^[1]

Biography

Early Life and Education

Robin Fox was born on August 29, 1934, in Haworth, West Yorkshire, United Kingdom.^[1] His father, John Fox, had served in the British military in India before leaving the army in 1932, and his mother was an Irish Protestant from South Yorkshire.^[1] The family settled in Haworth, the Brontë parish, where Fox developed a lifelong interest in the Brontë siblings and became a life member of the Brontë Society.^[3] As the child of a military family, he spent much of his early years moving across England.^[3] World War II disrupted formal schooling, with schools often closed; Fox instead gained knowledge through self-directed reading in libraries and listening to BBC broadcasts.^[1] He attended grammar school, later drawing on these experiences in his analysis of Tudor-era English education.^[4] In 1953, Fox enrolled at the London School of Economics (LSE), initially pursuing economics before switching to sociology with a focus on social philosophy and social anthropology.^[1] He undertook graduate studies at Harvard University in the Department of Social Relations, emphasizing social anthropology under influences including Clyde Kluckhohn and Evon Vogt.^[1] Fox completed a Ph.D. from the University of London in 1965.^[1]

Academic Career

Fox commenced his academic career as a lecturer in sociology at the University of Exeter from 1959 to 1962.^[5] He subsequently held the position of reader in social theory at the London School of Economics and Political Science from 1963 to 1967.^[5]^[3] In 1967, Fox was recruited to Rutgers University to establish and lead its newly founded Department of Anthropology, serving as professor of anthropology until 1984.^[3]^[2] Following this, he was appointed University Professor of Social Theory within the same department, a role he maintained into his emeritus status.^[6]^[7]^[8] During his extensive tenure at Rutgers, spanning over five decades, Fox chaired the anthropology department for much of its first three decades and actively advanced biosocial approaches within the field.^[4] His leadership emphasized integrating evolutionary and biological perspectives into anthropological inquiry, influencing departmental focus and graduate training.^[4]^[1] Fox retired as emeritus professor, continuing to contribute through mentorship and scholarly engagement until his death in 2024.^[2]^[8]

Personal Life and Death

Robin Fox was born on July 15, 1934, in Yorkshire, England.^[2] His father, a military man, left the family when Fox was young.^[1] Fox had two marriages. His first produced three daughters: Kate, an anthropologist; Ellie; and Anne.^[1] He later married Lin Fox, who held an Ed.D. from Columbia University and taught health sciences at Kean University in New Jersey.^[1] The couple resided on a small farm outside Princeton, New Jersey.^[4] Fox died on January 18, 2024, at the age of 89.^[8]^[2]

Theoretical Contributions

Kinship and Alliance Theory

Robin Fox's kinship and alliance theory, primarily developed in his 1967 book Kinship and Marriage: An Anthropological Perspective, posits that human kinship systems universally derive from four biological and social premises that structure descent rules and marital alliances.^[9] These premises form a deductive foundation for analyzing kinship logic across societies, emphasizing empirical universals over cultural relativism.^[10] Fox argued that kinship constitutes the core discipline of anthropology, akin to logic in philosophy, as it systematically organizes mating, gestation, parenthood, and socialization.^[11] The four structural principles are: (1) women bear children through gestation; (2) men impregnate women; (3) children recognize the gestational mother as kin; and (4) children recognize the impregnating male as the father, establishing genealogical paternity.^[12] These axioms underpin descent systems, which transmit social status, property, and identity biologically via mother-child or father-child links, and alliance systems, where marriages forge inter-group bonds to mitigate conflict or secure resources.^[10] Fox's approach reconciles structuralist descent theories (e.g., unilineal inheritance) with alliance perspectives (e.g., Lévi-Strauss's emphasis on exchange), demonstrating how both emerge from the same premises without contradiction.^[9] In descent, Fox highlighted matrilineal (tracing through mothers) and patrilineal (through fathers) variants as adaptations to paternity certainty and resource control, with bilateral systems blending both for flexibility in modern contexts.^[13] Alliance theory, per Fox, views marriage not merely as individual union but as strategic pacts between descent groups, often exogamous to expand networks while incest taboos—rooted in the principles—prevent inbreeding.^[14] He critiqued overly descriptive ethnographies, advocating deductive modeling: for instance, in Australian Aboriginal systems, section totems enforce alliance via prescribed marriages, ensuring lineage continuity.^[9] Fox integrated evolutionary biology, positing that kinship rules evolved to maximize inclusive fitness by aligning social recognition with genetic relatedness, challenging cultural determinism in mainstream anthropology.^[8] This biosocial lens influenced later sociobiological debates, though Fox maintained anthropological focus on observable institutions over speculative genes.^[9] His framework has been applied to predict variations, such as why patrilineal systems dominate pastoral societies for male heritable assets.

Biosocial Anthropology and Evolutionary Explanations

Fox advanced biosocial anthropology as an interdisciplinary approach that synthesizes evolutionary biology, ethology, and cultural analysis to elucidate the biological underpinnings of human social organization. This framework posits that human behaviors, including kinship systems and alliances, emerge from evolved neural and genetic adaptations rather than solely cultural invention, while acknowledging culture's modulatory role without descending into genetic determinism. His work challenged the dominant cultural relativism in mid-20th-century anthropology by prioritizing empirical parallels from primate behavior and neo-Darwinian selection pressures to explain behavioral universals.^[1]^[8] In The Imperial Animal (1971), co-authored with Lionel Tiger, Fox applied evolutionary principles to dissect human societal traits, such as aggression, sexuality, and hierarchy, as extensions of primate adaptations selected for survival and reproduction in ancestral environments. The book argued that behaviors like dominance hierarchies and pair-bonding reflect innate predispositions shaped by natural selection, evidenced by cross-species comparisons and fossil records of hominid sociality, rather than arbitrary cultural constructs. This text marked an early push for evolutionary realism in social sciences, predating sociobiology's controversies and influencing subsequent fields like evolutionary psychology.^[1]^[8] Fox's edited volume Biosocial Anthropology (1975) formalized the subfield through contributions on biological-social interfaces, including his chapter "Primate Kin and Human Kinship," which traced kinship recognition to specialized brain modules evolved in primates for kin discrimination and alliance formation. Drawing from field studies of macaques and vervet monkeys, he proposed that human incest avoidance and exogamous marriage rules function as adaptations minimizing inbreeding depression and maximizing genetic diversity, testable via genetic and behavioral data across populations. These ideas extended his earlier Kinship and Marriage (1967), where he modeled alliance theory evolutionarily, viewing marriage as a mechanism for intergroup reciprocity rooted in primate grooming and coalition behaviors.^[1]^[8] Central to Fox's evolutionary explanations was the primate brain's specialization for social computation, including modules for tracking maternal lines, paternal uncertainty, and reciprocal obligations, as inferred from comparative neuroanatomy and ethological observations. He contended that such faculties underpin universal patterns like bilateral descent preferences and tabooed close-kin mating, supported by ethnographic data from diverse societies showing near-invariance in core prohibitions despite cultural variation. Fox's biosocial lens thus privileged causal mechanisms—gene-culture coevolution under selection—over descriptive typology, advocating hypotheses falsifiable by genetic, fossil, and cross-cultural evidence to ground anthropology in empirical science.^[1]^[8]

Critiques of Mainstream Anthropology

Fox argued that mainstream anthropology, particularly the Boasian school prevalent in American cultural anthropology since the early 20th century, promoted an extreme cultural relativism that denied the existence of universal human behaviors rooted in biology, treating culture instead as a fully autonomous domain insulated from evolutionary influences.^[15] This approach, he contended in The Challenge of Anthropology: Old Encounters and New Departures (1979), fostered an aversion to scientific rigor and empirical testing, prioritizing interpretive descriptions over falsifiable hypotheses about human predispositions, such as those derived from primate studies and genetics.^[16] Fox drew on philosophers like Karl Popper and Ernest Gellner to critique this relativism as epistemologically flawed, asserting that it impeded the development of a unified social science by rejecting innate constraints on cultural variation, including universals like exogamy and incest avoidance.^[17] In The Search for Society: Quest for a Biosocial Science and Morality (1989), Fox extended this critique to the interpretive anthropology of figures like Clifford Geertz, which he viewed as an "equal time response" devolving into subjective thick description without causal explanation, further entrenching anthropology's isolation from biology amid rising postmodern influences in academia during the 1970s and 1980s.^[18] He lamented the discipline's shift away from holistic inquiry—once unconstrained by ideological demands for political correctness—toward fragmented, ideologically driven narratives that marginalized evidence of evolved human nature, such as recurring alliance patterns in kinship systems observed across 95% of societies studied by anthropologists like George Murdock in the 1940s and 1950s.^[1] Fox's biosocial paradigm, co-initiated with Lionel Tiger in the 1960s, countered this by positing that "we reproduce what produces us," emphasizing how selection pressures generate default social structures that culture modulates but cannot wholly invent.^[15] These critiques highlighted a broader institutional bias in anthropology departments, where left-leaning orientations since the mid-20th century have systematically undervalued biological data—evident in the rejection of sociobiology despite supporting findings from twin studies showing 40-50% heritability for traits like aggression and mating preferences—favoring environmental determinism unsupported by cross-cultural consistencies.^[18] Fox's insistence on causal realism, grounded in Darwinian mechanisms, positioned biosocial anthropology as a corrective to this trend, though it faced marginalization within the field, with only sporadic adoption outside evolutionary subgroups by the 1990s.^[1]

Major Publications

Seminal Books

Kinship and Marriage: An Anthropological Perspective (1967) established Fox as a leading figure in kinship studies, providing a systematic analysis of descent, alliance, and marriage rules across societies, grounded in structural-functional principles derived from Radcliffe-Brown and Lévi-Strauss while incorporating biological constraints on human sociality.^[10] The book emphasizes how kinship systems regulate incest taboos, exogamy, and lineage formation to foster cooperation and avoid genetic risks, drawing on ethnographic data from diverse cultures to argue for universal patterns beneath cultural variation.^[19] It remains a core text in anthropology curricula for its rigorous diagramming of terminologies and critique of overly relativist interpretations, influencing subsequent debates on whether kinship is primarily cultural construct or biosocial adaptation.^[9] Co-authored with Lionel Tiger, The Imperial Animal (1971) applied evolutionary biology and primatology to human social behavior, contending that innate drives from hunter-gatherer ancestry—such as bonding, aggression, and hierarchy—persist in modern institutions despite cultural overlays.^[20] The work examines topics like male bonding in warfare, female roles in nurturing, and the tension between biological imperatives and societal ideals, using cross-species comparisons to challenge blank-slate environmentalism prevalent in mid-20th-century social sciences.^[21] It garnered attention for bridging anthropology with emerging sociobiology, though it provoked backlash from cultural determinists who viewed its naturalistic explanations as reductive.^[22] Encounter with Anthropology (1973) offered Fox's critique of the discipline's ideological drifts toward Marxism and relativism, advocating a return to empirical, comparative methods informed by evolutionary theory to explain cultural universals like totemism and ritual.^[23] Drawing from his fieldwork among the Tory Islanders, the book integrates personal anecdotes with theoretical essays to argue for anthropology as a science of human nature rather than descriptive ethnography alone. It presaged Fox's biosocial turn by highlighting how ignoring biology leads to flawed causal accounts of social phenomena. The Search for Society: Quest for a Biosocial Science and Morality (1989) synthesizes Fox's lifelong pursuit of integrating biology, culture, and ethics, proposing an "ethosystem" framework where moral systems emerge from evolved primate sociality adapted to ecological niches. The text critiques postmodern fragmentation in social sciences, urging a unified biosocial paradigm that traces societal pathologies—like excessive individualism—to mismatches between ancestral adaptations and contemporary environments.^[24] Through essays on altruism, hierarchy, and myth, it posits that true morality derives from reciprocal kinship ethics scaled up to larger polities, influencing later evolutionary psychology by prioritizing causal mechanisms over ideological narratives.^[25]

Selected Essays and Later Works

Reproduction and Succession (1993) initiated a series of essay collections by Fox, focusing on evolutionary perspectives in kinship, reproduction, and social succession, integrating biological imperatives with cultural forms.^[26] This volume drew on his earlier kinship theories to argue for a biosocial framework in understanding human social structures.^[27] The Challenge of Anthropology: Old Encounters and New Excursions (1994, Transaction Publishers, 431 pages) compiled essays advocating that anthropology incorporate insights from natural and behavioral sciences, critiquing its isolation from evolutionary biology. Fox addressed topics such as the psychology of aggression and the need for cross-disciplinary rigor, positioning anthropology as a science confronting human universals rather than cultural relativism.^[28] The work emphasized empirical challenges to prevailing interpretive paradigms in the field.^[29] Conjectures and Confrontations: Science, Evolution, Social Concern (1997) continued this series, extending essays on science, evolution, and societal issues, urging anthropology toward falsifiable hypotheses over descriptive ethnography.^[27] Fox explored intersections of biology and social policy, challenging ideological biases in academic anthropology.^[26] In his later work, The Tribal Imagination: Civilization and the Savage Mind (2011, Harvard University Press, 417 pages), Fox synthesized evolutionary anthropology with cultural analysis, tracing persistent tribal mentalities in modern phenomena from arranged marriage and incest taboos to mythology, poetry, human rights, and popular icons.^[30] The book critiques contemporary anthropology's aversion to human nature universals, advocating recognition of innate dispositions shaping symbolic and institutional behaviors across civilizations.^[31] It posits that understanding these "savage" cognitive roots is essential for comprehending civilized complexities.^[32]

Reception and Legacy

Academic Influence

Robin Fox exerted significant influence on anthropology through his emphasis on biological and evolutionary explanations of human social behavior, particularly in kinship studies and biosocial theory. His 1967 book Kinship and Marriage: An Anthropological Perspective provided foundational frameworks for analyzing marriage patterns, incest taboos, and alliance systems, framing kinship as the "basic discipline" of anthropology akin to logic in philosophy.^[11] This work, revised in 1983, integrated structural-functionalism with evolutionary insights, influencing subsequent scholarship on social organization across cultures and establishing Fox as a key figure in alliance theory.^[9] Fox's establishment of the Anthropology Department at Rutgers University in 1967 marked a pivotal institutional contribution, transforming it into a hub for evolutionary and biosocial research.^[8] As its founding chair, he prioritized interdisciplinary approaches drawing from primatology, genetics, and cognitive science, fostering the Center for Human Evolutionary Studies and mentoring scholars who advanced human behavioral ecology.^[2] His tenure elevated Rutgers as a counterpoint to relativist paradigms dominant in mainstream anthropology departments, emphasizing empirical testing over ideological narratives. In biosocial anthropology, Fox's 1971 collaboration with Lionel Tiger on The Imperial Animal applied Darwinian principles to human ethology, cataloging genetically influenced behaviors in a proto-ethogram that prefigured sociobiology.^[1] This text, one of the earliest to advocate evolutionary analyses of aggression, mating, and hierarchy, informed the theoretical foundations of evolutionary psychology, as referenced in handbooks and studies linking primate sociality to human cognition.^[33] Fox's Popperian commitment to falsifiability and anti-relativism challenged cultural determinism, promoting causal realism in explanations of tribalism and modernization. As director of the Harry Frank Guggenheim Foundation from 1972 to 1984, Fox funded groundbreaking research by figures including Napoleon Chagnon on Yanomami violence, Richard Dawkins on gene-centered evolution, and Edward O. Wilson on sociobiology, thereby bridging social and natural sciences.^[1] His support amplified biological perspectives amid resistance from academia's prevailing interpretive schools, which often prioritized subjective cultural narratives over testable hypotheses. Fox's election to the National Academy of Sciences in 1993 underscored his legacy in reducing disciplinary silos, with his ideas cited in primatology, genetics, and behavioral economics for integrating evolution into social theory.^[1]

Criticisms and Controversies

Fox's biosocial anthropology, which emphasized evolutionary and biological underpinnings of human social structures, faced criticism from cultural anthropologists for promoting biological determinism and undervaluing cultural variability. Critics argued that works like The Imperial Animal (1971), co-authored with Lionel Tiger, oversimplified complex human behaviors by reducing them to a "biogrammar" derived from primate hunting origins, ignoring the 30-million-year divergence between humans and species like baboons.^[34] In a 1972 review in The New York Review of Books, anthropologist Max Gluckman accused the book of selective evidence use, such as citing ethnographic data on rituals without context (e.g., Bemba initiation rites), and conflating modern institutions like cabinets with primal male bonding, labeling the approach as exaggerated and lacking rigorous citations.^[34] Gluckman further contended that Tiger and Fox misrepresented debated ethological findings as settled facts, disregarding warnings from experts like Niko Tinbergen against uncritical application of animal models to humans.^[34] Fox's kinship theories, which prioritized universal biological imperatives like incest avoidance and alliance formation, drew ire for underestimating symbolic and cultural constructs in kinship definitions. Adam Kuper noted that Fox's 1967 assertion of kinship as anthropology's "basic discipline" was swiftly challenged by David Schneider's 1968 cultural critique, which reframed kinship as culturally constructed rather than biologically grounded, contributing to the field's shift away from structural-functionalism.^[11] More broadly, Fox's rejection of cultural relativism and advocacy for evolutionary explanations positioned him against Boasian anthropology's emphasis on nurture over nature, with detractors viewing biosocial approaches as reductive and potentially justifying social hierarchies through innate predispositions.^[15] These debates echoed wider 1970s controversies over sociobiology, where Fox's contributions were lumped with accusations of sexism and determinism, though he differentiated his "biosocial" framework as integrating biology with social analysis.^[35] Despite such pushback, Fox maintained that culturalist dominance stifled empirical inquiry into human universals.^[36]

References

[1]
[PDF] Robin Fox - National Academy of Sciences
Robin Fox was a renaissance man, a broad thinker, a gifted writer, and a witty raconteur whose interests spanned many disciplines beyond anthropology.
[2]
Remembering Dr. Robin Fox - Center For Human Evolutionary Studies
Mar 19, 2024 · Dr. Robin Fox, a pioneering figure in the world of anthropology and esteemed founder of the Department of Anthropology at Rutgers University, passed away on ...
[3]
Robin Fox - Science and Literature - 2001 Key West Literary Seminar
After education at the London School of Economics and Harvard, he did anthropological fieldwork with the Pueblo Indians of New Mexico, and Gaelic-speaking ...
[4]
Robin Fox - Royal Anthropological Institute
Several months before completing my doctorate at the London School of Economics I attended the late physical and evolutionary anthropologist Robin Fox's ...
[5]
Fox, Robin | Encyclopedia.com
FOX, Robin. British, b. 1934. Genres: Anthropology/Ethnology. Career: University of Exeter, England, lecturer in sociology, 1959-62; London School ...
[6]
Robin Fox Presented with the Albert Nelson Marquis Lifetime ...
Sep 12, 2018 · In 1997, Dr. Fox was awarded an honorary Doctor of Science in anthropology and Irish studies from the University of Ulster in Northern Ireland.
[7]
Social Science and the Public Interest | Society
May 21, 2013 · As University Professor of Social Theory in the Department of Anthropology at Rutgers, The State University of New Jersey, New Brunswick, Robin ...Missing: teaching | Show results with:teaching
[8]
Robin Fox - Department of Anthropology
Robin Fox; University Professor; Specialization: Kinship and marriage, evolution of behavior, social theory; N Amer, northwestern Europe; Degree and ...
[9]
Kinship and Marriage: An Anthropological Perspective - Robin Fox
Robin Fox's study of systems of kinship and alliance has become an established classic of the social science literature.
[10]
Kinship and Marriage | Cambridge University Press & Assessment
Robin Fox's study of systems of kinship and alliance has become an established classic of the social science literature.
[11]
We need to talk about kinship by Adam Kuper
In 1967, Robin Fox wrote: 'Kinship is to anthropology what logic is to philosophy or the nude is to art; it is the basic discipline of the subject.' He ...
[12]
17. Kinship: Descent and Alliance KinshipTerms
Robin Fox gave four fundamental principles of kinship that are applied universally. These principles are as follows: 1.4.1: Women bear children. 1.4.2: Men ...
[13]
The Role of Descent and Alliance in Kinship Systems
Oct 7, 2022 · This section delves into the concepts of descent and alliance as fundamental to kinship studies, based on Robin Fox's analysis.
[14]
Kinship and Marriage: an Anthropological Perspective
Anthropologist Robin Fox takes it on himself in this book to systematize what anthropologists have observed about the family structures in the many societies ...
[15]
Robin Fox: Biosocial Anthropology as ... - Ether Wave Propaganda
Nov 8, 2014 · The main argument of biosocial anthropology seems to be this: evolution has granted man certain predispositions as well as default ways of structuring reality.Missing: contributions | Show results with:contributions
[16]
Anthropology, science and the challenge of subjectivity
Mar 20, 2015 · In contrast, Robin Fox's writings resonated well with a disillusioned anthropologist in training because he passionately argued that, contrary ...
[17]
From Biosocial Anthropology to Social Biology: Some Thoughts on ...
Jul 26, 2014 · Biosocial anthropology then proposes testable hypotheses: that social evolution (and cultural development) is infinitely plural and plastic but ...<|separator|>
[18]
The Character of Human Institutions: Robin Fox and the Rise of ...
Free deliveryThis collection of essays by seventeen outstanding scientists and scholars celebrates the life and work of Robin Fox, and the idea of a biosocial science.
[19]
Kinship and marriage : Fox, Robin, 1934 - Internet Archive
Mar 30, 2010 · Kinship and marriage. by: Fox, Robin, 1934-. Publication date: 1967. Topics: Kinship, Marriage customs and rites, Kinship, Marriage, Societies ...
[20]
The Imperial Animal - 1st Edition - Lionel Tiger - Routledge Book
Free deliveryThe Imperial Animal offers a compelling perspective on the controversy over humans and their biology. This now-classic study is about the social bonds that ...
[21]
The Imperial Animal - Reason Magazine
Dec 1, 1973 · The Imperial Animal, by Lionel Tiger and Robin Fox (New York: Holt, Rinehart & Winston, 1971, xii + 308 pp.)Missing: approach | Show results with:approach
[22]
The Imperial Animal: Tiger, Lionel - Books - Amazon.com
Drawing from biology, zoology, and primatology, "The Imperial Animal" explores how human evolutionary past shapes our present social behavior and political ...
[23]
Encounter with anthropology : Fox, Robin, 1934 - Internet Archive
Aug 21, 2009 · Encounter with anthropology. by: Fox, Robin, 1934-. Publication date: 1973. Topics: Ethnology, Ethnologie, Culturele antropologie. Publisher ...
[24]
A Review of "The Search for Society" - jstor
Fox's comments are limited, but he sees sociobiology as one branch of study in biosocial science. He is, however, critical of Marshall. Sahlins' book (The ...<|control11|><|separator|>
[25]
https://www.degruyterbrill.com/document/doi/10.36019/9780813559810/html
[26]
Conjectures and Confrontations: Science, Evolution, Social Concern
This is the third in the series of volumes of essays that Robin Fox began with Reproduction and Succession and continued with The Challenge of Anthropology.
[27]
Conjectures and Confrontations: Science, Evolution, Social Concern
Fox who has been described as "the conscience of anthropology" continues to have the same aim: to expose readers in the social sciences and beyond to the ...
[28]
1994 The Challenge of Anthropology Robin Fox Signed First Edition ...
In stock Free deliveryA signed first edition presentation copy of Robin Fox's collection of anthropological essays, dedicated to zoologist Desmond Morris.
[29]
The Challenge of Anthropology: Old Encounters and New ...
The Challenge of Anthropology: Old Encounters and New Excursions. Robin Fox, New Brunswick, NJ:Transaction Publishers,1994, 431 pp. US$49.95 cloth.Missing: essays | Show results with:essays
[30]
<i>The Tribal Imagination: Civilization and the Savage Mind</i ...
Robin Fox, The Tribal Imagination: Civilization and the Savage Mind (Cambridge, MA: Harvard University Press, 2011), 417 pp. How does one follow a lifetime of ...
[31]
The tribal imagination: civilization and the savage mind, by Fox, Robin
Aug 9, 2012 · In a wonderfully written volume, Robin Fox, an eminent anthropologist ... collected a number of challenging essays for contemporary anthropology.Missing: selected later
[32]
https://www.degruyterbrill.com/document/doi/10.4159/harvard.9780674060944/html?lang=en
[33]
[PDF] The Theoretical Foundations of Evolutionary Psychology
Harvey, Lionel Tiger, Robin Fox, Diane Fosse, Jane Goodall, Robert Hinde, Richard ... Unraveling the enigma of human intelligence: Evolutionary psychology and the ...
[34]
A Band Wagonload of Monkeys | Max Gluckman
Nov 16, 1972 · Lest it be thought I am exaggerating what Tiger and Fox claim, here are only a few examples from The Imperial Animal: Males, they argue ...
[35]
Sociobiology: A Sexist Synthesis - Science for the People Archives
Biological determinism has been given a somewhat more sophisticated tone by Edward O. ... , Dell, N.Y., 1969; Lionel Tiger and Robin Fox, The Imperial ...
[36]
Is Prejudice Hereditary? - The New York Times
Mar 20, 1994 · Mr. Fox, a professor of social theory at Rutgers University, covers a range of subjects, from his research among the Tory Islanders of Ireland ...Missing: teaching roles<|control11|><|separator|>