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NOTE: At this point the timeframes and categories are academic since you haven’t started to use the framework yet. Don’t get too bogged down. If you need to, you can modify the timeframes and categories as you get into defining actions and milestones. Bertelsen, B. E., & Bendixsen, S. (2017). Critical anthropological engagements in human alterity and difference. Springer. There are added serrations at the front of the slide, a sop to popular demand more than a useful necessity unless you're going to mount a scope atop the pistol.

Slive A, Young F. Bulimia as substance abuse: a metaphor for strategic treatment. J Strategic Syst Ther. 1986; 5:71–84. [ Google Scholar] DePuy, W., Jacob, W., Katie, F., Bonanno, A. M., Suneel, K., Kristen, L., Raul, B., & Laura, G. (2021). Environmental governance: Broadening ontological spaces for a more livable world. Environment and Planning e: Nature and Space., 5, 947.Tarman V, Werdell P. Food Junkies: The truth about food addiction. Toronto, Canada: Dundurn; 2014. [ Google Scholar] Palecek, M., & Risjord, M. (2012). Relativism and the ontological turn within anthropology. Philosophy of the Social Sciences, 43(1), 3–23. Grosshans M, Loeber S, Kiefer F. Implications from addiction research towards the understanding and treatment of obesity. Addict Biol. 2011; 16:189–198. [ PubMed] [ Google Scholar] Throughout this piece we have advocated for a closer engagement between philosophy and anthropology on the topic of ontology. One reason we have given as a motivation to strengthen this dialogue is an opportunity for philosophers to be more attentive and challenged by exploring and explaining diversity of interpretative domains. With this call for action, by no means do we claim that this variety is something philosophers have not been concerned with at all. Social constructivism, a theoretical approach which gained a lot of popularity throughout the second half of the twentieth century and whose conceptual historical lineage includes both Kant’s transcendental idealism and Marxism (Heartfield, 1996), is an excellent example of that. Social constructivism maintains that certain (or all, depending on the author) aspects of reality, such as for instance identities, are constituted by the social processes through which they emerge, rather than “naturally occurring” (ibid.). This influential idea, heavily criticized by some (Boghossian, 2007), and defended by others (e.g. Haslanger, 1995, 2003), still polarizes the philosophical and social scientific communities. In what follows we present an analysis of a prominent critique of social constructivism informed by the above considerations on ontological anthropology. Ludwig, D., Koskinen, I., Mncube, Z., Poliseli, L., & Reyes-Galindo, L. (2021). Global epistemologies and philosophies of science. Routeldge.

Let us situate these abstract distinctions in a concrete case such as burgeoning debates about “rights of nature” (Giraldo, 2012; Santamaría Ortiz, 2023; Tănăsescu, 2020). Rivers are among the non-human entities that have become increasingly treated as legal persons with their own rights and responsibilities (Chaves et al., 2020; Kramm, 2020; O’Donnell, 2018). From the Atrato River in Colombia to the Magpie River in Canada to the Yamuna River in India to the Whanganui River in Aotearoa/New Zealand, the framing of rivers as persons is commonly motivated by local and Indigenous ontologies and their role in fostering sustainable relations between people and rivers. Recognizing “rights of nature” therefore brings together alternative ontological framings and governance practices that challenge dominant modernist perspectives on rivers as passive natural resources without agency of their own. Strathern, M. (1992). Reproducing the future: Essays on anthropology, kinship and the new reproductive technologies. Manchester University Press. For philosophers, the framing of rivers as persons may raise questions about ontological commitments and their justification. If an Indigenous community considers a river a person, does that entail an ontological commitment to rivers as intentional actors? Or is there a different concept of personhood involved that does not require intentionality? For example, does the personhood of a river rely on a notion of kinship that extends to rivers because of a shared history and fate with the community? If such framings are imported from Indigenous practice into modern governance and law, does that also imply the import of Indigenous ontological commitments? Or is it sufficient to treat the personhood of rivers as a formal legal construction in analogy to the legal personhood of corporations? Finally, which of these possible interpretations involves ontological commitments that can be philosophically justified?Marrazzi MA, Luby ED. An auto-addiction opioid model of chronic anorexia nervosa. lnt J Eat Disord. 1986; 5:191–208. [ Google Scholar] Determine who will facilitate the meeting. If you are the group’s leader, you will want to participate in the discussion, and it is very difficult to focus on the content of the discussion and facilitate at the same time. But if the meeting will have only a few people, it is a possibility that you might want to facilitate the meeting yourself. Barry D, Clarke M, Petry NM. Obesity and its relationship to addictions: is overeating a form of addictive behavior? Am J Addict. 2009; 18:439–451. [ PMC free article] [ PubMed] [ Google Scholar]

Rogers PJ, Smit HJ. Food craving and food “addiction”: a critical review of the evidence from a biopsychosocial perspective. Pharmacol Biochem Behav. 2000; 66:3–14. [ PubMed] [ Google Scholar] In contrast to these concerns about validity and justification in philosophy, as we have seen throughout this analysis, the ontological turn in anthropology focuses on the methodological, epistemic, and political concerns that arise from encounters between radically different collectives. Therefore, while both anthropologists and philosophers have become increasingly concerned with ontological plurality, they often approach this plurality in strikingly different ways. As we have noted, whilst philosophers tend to focus on justification and validity of ontologies, anthropologists emphasize methodological, epistemic, and political concerns that arise from inter-ontological encounters. Lloyd, G., & Richard, E. (2012). Being, humanity, and understanding: Studies in ancient and modern societies. Oxford University Press. Brownell KD, Gold MS. Food and addiction - a comprehensive handbook. New York: Oxford University Press; 2012. p. xxii. [ Google Scholar]

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Bowing to popular demand, the Canadian heart-throb returned to the Olympia to play a further three dates in January 2000, before embarking upon a major tour of France.

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