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data-doc_id="89038211" data-landing_url="https://www.academia.edu/83813420/Recens%C3%A3o_a_ANCIEN_Pline_l_Histoire_Naturelle" data-login_uri="https://www.academia.edu/registrations/google_one_tap" data-moment_callback="onGoogleOneTapEvent" id="g_id_onload"></div><div class="ds-top-related-works--grid-container"><div class="ds-related-content--container ds-top-related-works--container"><h2 class="ds-related-content--heading">Related papers</h2><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="0" data-entity-id="62437550" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/62437550/La_Naturalis_Historia_de_Plinio_el_Viejo_lectura_en_clave_human%C3%ADstica_de_un_cl%C3%A1sico">La 'Naturalis Historia' de Plinio el Viejo: lectura en clave humanística de un clásico</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" 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Descartes”, en Bernard Besnier, Pierre-François Moreau, Laurence Renault, Les passions antiques et médiévales, Paris, PUF, 2003.","attachmentId":26689357,"attachmentType":"pdf","work_url":"https://www.academia.edu/1885954/Traducci%C3%B3n_de_L_Renault_Nature_humaine_et_passions_selon_Thomas_dAquin_et_Descartes_en_Bernard_Besnier_Pierre_Fran%C3%A7ois_Moreau_Laurence_Renault_Les_passions_antiques_et_m%C3%A9di%C3%A9vales_Paris_PUF_2003","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/1885954/Traducci%C3%B3n_de_L_Renault_Nature_humaine_et_passions_selon_Thomas_dAquin_et_Descartes_en_Bernard_Besnier_Pierre_Fran%C3%A7ois_Moreau_Laurence_Renault_Les_passions_antiques_et_m%C3%A9di%C3%A9vales_Paris_PUF_2003"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="6" data-entity-id="31856540" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/31856540/PEC_Vicent_Prunonosa_Historia_Antropologia">PEC Vicent Prunonosa Historia Antropologia</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="61492444" href="https://independent.academia.edu/JOSEVICENTEPRU%C3%91ONOSAREVERTER">JOSE VICENTE PRUÑONOSA REVERTER</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Los métodos del evolucionismo en Antropología, según Marvin Harris Como el más connotado representante del materialismo cultural, Marvin Harris, es un autor que reivindica la esencia del evolucionismo en la antropología, por más que comparta las críticas a la versión unilineal con la que ese planteamiento epistemológico se inició en la disciplina a finales del siglo XIX de la mano de autores clásicos como Tylor,Spencer y Morgan. En 1968, Harris escribió " El desarrollo de la teoría antropológica. Una historia de las teorías de la cultura " de la que forma parte el texto al que hace referencia este comentario. Para quién haya leído sus obras más populares como " Vacas, cerdos, guerras y brujas " (1974) o incluso su " Antropología cultural " (1983), excelentes aportaciones que han contribuido enormemente a la divulgación de la antropología, un libro como el que nos ocupa puede resultar menos atractivo. Debe tenerse en cuenta, sin embargo, que tanto por la temática como por los lectores a quienes va dirigido su estilo ha de ser forzosamente más académico. A lo largo de las 34 páginas del capítulo mencionado se trasluce con bastante nitidez la preocupación de Marvin Harris por rescatar al evolucionismo de las inmisericordes críticas de los difusionistas de la escuela vienesa e incluso de los funcionalistas y los particularistas históricos capitaneados por Franz Boas. De la lectura atenta de su escrito emerge una conclusión bastante clara: igual que todos sabemos que el acervo individual es una combinación de la genética y de la modulación de las diversas experiencias vividas, nadie puede dudar que en antropología es necesario combinar tanto la valoración de las condiciones de la unidad psíquica de la humanidad que permite invenciones independientes como la difusión de esas invenciones a través de los contactos entre culturas. La cuestión que diferencia a unos y a otros es el peso que se atribuye a cada uno esos dos factores insoslayables. 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