Thus far an agent in the social sciences has always meant someone whose actions bring about change. In this volume, the editors challenge this position and examine the possibility that agency is not a solely human property. Instead, this collection of archaeologists, anthropologists, sociologists and other social scientists explores the symbiotic relationships between humans and material entities (a key opening a door, a speed bump raising a car) as they engage with one another.

Thus far an agent in the social sciences has always meant someone whose actions bring about change. In this volume, the editors challenge this position and examine the possibility that agency is not a solely human property. Instead, this collection of archaeologists, anthropologists, sociologists and other social scientists explores the symbiotic relationships between humans and material entities (a key opening a door, a speed bump raising a car) as they engage with one another.

Looking at one's face in the mirror and finding one's self in the mirror are not the same. The former capacity is something we share with other animals; the latter is a skill: something we have to learn. What does it mean and what does it take to find oneself the mirror? This book provides a comparative anthropological enquiry into the unity and diversity of mirror gazing. The reader is encouraged to reflect upon and experiment with different mirror gazes through a range of case studies. Koukouti and Malafouris weave together anthropology with philosophy and draw on examples from literature and experiments from psychopathology in a way that has never been attempted before. The master metaphor is that of the mirror as trap. Mirror gazing is viewed on a par with hunting. Mirroring signifies the hunt for self-knowledge. In a time obsessed with the digital self-image, Koukouti and Malafouris reflect on the structures of consciousness that underpin the different ways of looking at and through the mirror. Combining metaphor, comparison and estrangement, they gesture towards a therapeutic alliance between body and mirroring. This allows us to look in the mirror, and think of our shared humanity differently.

Looking at one's face in the mirror and finding one's self in the mirror are not the same. The former capacity is something we share with other animals; the latter is a skill: something we have to learn. What does it mean and what does it take to find oneself the mirror? This book provides a comparative anthropological enquiry into the unity and diversity of mirror gazing. The reader is encouraged to reflect upon and experiment with different mirror gazes through a range of case studies. Koukouti and Malafouris weave together anthropology with philosophy and draw on examples from literature and experiments from psychopathology in a way that has never been attempted before. The master metaphor is that of the mirror as trap. Mirror gazing is viewed on a par with hunting. Mirroring signifies the hunt for self-knowledge. In a time obsessed with the digital self-image, Koukouti and Malafouris reflect on the structures of consciousness that underpin the different ways of looking at and through the mirror. Combining metaphor, comparison and estrangement, they gesture towards a therapeutic alliance between body and mirroring. This allows us to look in the mirror, and think of our shared humanity differently.

An account of the different ways in which things have become cognitive extensions of the human body, from prehistory to the present. An increasingly influential school of thought in cognitive science views the mind as embodied, extended, and distributed rather than brain-bound or "all in the head." This shift in perspective raises important questions about the relationship between cognition and material culture, posing major challenges for philosophy, cognitive science, archaeology, and anthropology. In How Things Shape the Mind, Lambros Malafouris proposes a cross-disciplinary analytical framework for investigating the ways in which things have become cognitive extensions of the human body. Using a variety of examples and case studies, he considers how those ways might have changed from earliest prehistory to the present. Malafouris's Material Engagement Theory definitively adds materiality-the world of things, artifacts, and material signs-into the cognitive equation. His account not only questions conventional intuitions about the boundaries and location of the human mind but also suggests that we rethink classical archaeological assumptions about human cognitive evolution.