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Biografia dell'autorePaola Giovetti, nata a Firenze, risiede a Modena. Laureata in Lettere, scrittrice e giornalista specializzata nel campo della ricerca di confine, della parapsicologia, della mistica, della spiritualitа. Ha pubblicato una trentina di saggi sulle tematiche sopracitate, dei quali parecchi sono stati tradotti anche all'estero.Collabora a testate nazionali (periodici Rizzoli, il mensile Astra e il settimanale Visto) e al mensile Il Giornale dei Misteri.E' redattrice della rivista trimestrale Luce e Ombra, l. a. piщ antica rivista italiana di parapsicologia e problemi connessi (и nata nel 1900), organo della Fondazione Biblioteca Bozzano-De Boni di Bologna, los angeles maggior biblioteca specializzata d’Italia. Di story Fondazione Paola Giovetti и vicepresidente.. .com eighty five

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Since language is the primary mode of human communication, and since it is the function of language to convey meanings, one might conclude that the emic mode is the only feasible approach to language as the conveyor of meaning. This is not necessarily true, however; etic as well as emic approaches to speech acts are possible. One does not have to communi­ cate with communicators in order to understand the meaning of com­ munication acts. For example, psychologists, ethologists, and primatologists routinely attempt to identify the meaning of communi­ cative acts among infrahuman species by observing the contexts and consequences of such acts.

Its generality, or its specifically philosophical or meta-scientific nature) that allows it and it alone to escape his own anti-objectivist claim (and he would have to show this without himself employing or supposing the conclusions of any theory the objectivity of which he has tried to show impossible). However, it is not in logical contradictions that one meets the full consequence of Feyerabend’s (1970:33) claim that “science as we know it today is not inescapable . . ” As long as Feyerabend deals with mountains on the moon or quantum mechanics, his views cannot inflict too much damage.

Every farmer ardently affirmed the legitimacy of the standard Hindu prohibi­ The Epistemology of Cultural Materialism • 33 tion against the slaughter of domestic bovines. Yet it soon became obvious from the animal reproductive histories 1 was collecting that the mortality rate of male calves tended to be almost twice as high as the mortality rate of female calves. In fact, male cattle from zero to one years old are outnumbered by female cattle of the same age group in a ratio of 67 to 100. The farmers themselves are aware that male calves are more likely to die than female calves, but they attribute the differ­ ence to the relative “weakness” of the males.

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