This first full-scale account of Leviticus by a world renowned anthropologist presents the biblical work as a literary masterpiece. Seen in an anthropological perspective Leviticus has a mystical structure which plots the book into three parts corresponding to the three parts of the desert tabernacle, both corresponding to the parts of Mount Sinai. This completely new reading transforms the interpretation of the purity laws. The pig and other forbidden animals are not abhorrent, they command the same respect due to all God's creatures. Boldly challenging several traditions of Bible criticism, Mary Douglas claims that Leviticus is not the narrow doctrine of a crabbed professional priesthood but a powerful intellectual statement about a modern religion which emphasizes God's justice and compassion.

This volume demonstrates that there is no one feminist therapy, but rather a variety. Each has grown from the integration of feminist principles with multiple therapy theories. The authors present several products of this integration as models. The first section's chapters trace the influence of feminism on the development of feminist therapy, discuss a variety of professional issues and the goals of feminist therapy, discuss developmental issues, and examine the interface between feminist and psychotherapy systems, including psychodynamic, cognitive behavioral and family systems. The second section includes chapters on feminist therapies with women, single female parents, men, lesbians and gays, ethnic minorities, and the elderly.

First published in 1986 Mary Douglas? theory of institutions uses the sociological theories of Emile Durkheim and Ludwig Fleck to determine not only how institutions think, but also the extent to which thinking itself is dependent upon institutions. Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals come to share the categories of their thought as to explain how they ever manage to sink their private interests for a common good.

Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor do they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.

First published in 1982, this collection of essays is a reproach to a form of the sociology of religion that treats people as the passive objects of impersonal social influences. In opposition to this, the author seeks to assert an active voice style of thinking about the relations between individuals and their cultural environment, whether in economics, history or literary criticism.

This collection is assembled with the guiding principle that all the essays touch upon the borderland between economic values and personal judgements of quality. Several essays illustrate the theme from the place of economics in anthropology and the place of economic behaviour in sociological and cultural criticism. The essay on 'Cultural bias' suggests a systematic method of analysis for investigating social influences on judgement and choice.

Historians as well as anthropologists have contributed to this volume of studies on aspects of witchcraft in a variety of cultures and periods from Tudor England to twentieth-century Africa and New Guinea. Contributors include: Mary Douglas, Norman Cohn, Peter Brown, Keith Thomas, Alan Macfarlane, Alison Redmayne, R.G. Willis, Edwin Ardener, Robert Brain, Julian Pitt-Rivers, Esther Goody, Peter Rivi re, Anthony Forge, Godfrey Lienhardt, I.M. Lewis, Brian Spooner, G.I. Jones, Malcolm Ruel and T.O. Beidelman. First published in 1970.

Historians as well as anthropologists have contributed to this volume of studies on aspects of witchcraft in a variety of cultures and periods from Tudor England to twentieth-century Africa and New Guinea. Contributors include: Mary Douglas, Norman Cohn, Peter Brown, Keith Thomas, Alan Macfarlane, Alison Redmayne, R.G. Willis, Edwin Ardener, Robert Brain, Julian Pitt-Rivers, Esther Goody, Peter Riviere, Anthony Forge, Godfrey Lienhardt, I.M. Lewis, Brian Spooner, G.I. Jones, Malcolm Ruel and T.O. Beidelman. First published in 1970.

This first volume is a compilation of numerous essays by Douglas on the Lele in the Belgian Congo covering a fifteen year period. There are early indications of Douglas's cultural imagination and written expression that were to make her works accessible and relevant to a western readership of non-anthropologists. The intellectural tools and examples she gained from Africanist ethnography continue to serve her explorations of European and American society.

Purity and Danger is acknowledged as a modern masterpiece of anthropology. It is widely cited in non-anthropological works and gave rise to a body of application, rebuttal and development within anthropology. In 1995 the book was included among the Times Literary Supplement's hundred most influential non-fiction works since WWII. Incorporating the philosophy of religion and science and a generally holistic approach to classification, Douglas demonstrates the relevance of anthropological enquiries to an audience outside her immediate academic circle. She offers an approach to understanding rules of purity by examining what is considered unclean in various cultures. She sheds light on the symbolism of what is considered clean and dirty in relation to order in secular and religious, modern and primitive life.

First published in 1973, Rules and Meanings is an anthology of works that form part of Mary Douglas' struggle to devise an anthropological modernism conducive to her opposition to reputedly modernizing trends in contemporary society. The collection contains works by Wittgenstein, Schutz, Husserl, Hertz and other continentals. The underlying themes of the anthology are the construction of meaning, the force of hidden background assumptions, tacit conventions and the power of spatial organization to reinforce words. The work serves to complement the philosophers' work on everyday language with the anthropologists' theory of everyday knowledge.

First published in 1980, this book provides an overview of E. E. Evans-Pritchard's approach to anthropology. His seminal works on the Azande and the Nuer had an immense impact on the field in Britain. He wrote these works in his thirties and forties, after which time he became chair of anthropology at Oxford. His pupils and colleagues from his days as the head of Institute of Social Anthropology went from Oxford to complete the institutional establishment of social anthropology. In this book Douglas links the development of her own theories to her training under Evans-Pritchard at the institute and to the close friendship that they forged in the years after.

First published in 1982, this is one of Mary Douglas' favourite books. It is based on her meetings with friends in which they attempt to apply the grip/group analysis from Natural Symbols. The essays have been important texts for preparing grid/group exercises ever since. She is still trying to improve the argument of Natural Symbols and is always hoping to find better applications to illustrate the power of the two dimensions used for accurate comparison.

First published in 1984, This work is a cross-cultural study of the moral and social meaning of food. It is a collection of articles by Douglas and her colleagues covering the food system of the Oglala Sioux, the food habits of families in rural North Carolina, meal formats in an Italian-American community near Philadelphia. It also includes a grid/group analysis of food consumption.

First published in 1987, Constructive Drinking is a series of original case studies organized into three sections based on three major functions of drinking. The three constructive functions are: that drinking has a real social role in everyday life; that drinking can be used to construct an ideal world; and that drinking is a significant economic activity. The case studies deal with a variety of exotic drinks

First published in 1985, Mary Douglas intended Risk and Acceptability as a review of the existing literature on the state of risk theory. Unsatisfied with the current studies of risk, which she found to be flawed by individualistic and psychologistic biases, she instead uses the book to argue risk analysis from an anthropological perspective. Douglas raises questions about rational choice, the provision of public good and the autonomy of the individual.

First published in 1992, this volume follows on from the programme for studying risk and blame that was implied in Purity and Danger. The first half of the book Douglas argues that the study of risk needs a systematic framework of political and cultural comparison. In the latter half she examines questions in cultural theory. Through the eleven essays contained in Risk and Blame, Douglas argues that the prominence of risk discourse will force upon the social sciences a programme of rethinking and consolidation that will include anthropological approaches.

Mary Douglas is a central figure within British social anthropology. Studying under Evans-Pritchard at Oxford immediately after the second world war, she formed part of the group of anthropologists who established social anthropology's standing in the world of scholarship. Her works, spanning the second half of the twentieth century, have been widely read and her theories applied across the social sciences and humanities. While her research in the Congo clearly inspired her later studies, Douglas also applied her theories to Western societies and thus played a crucial role in normalizing the contemporary acceptance of the West as a legitimate field of anthropological investigation. Douglas' work has excited debate in such diverse areas as economics, religion, philosophy, the sociology of food, and risk analysis. This collection reproduces, in facsimile, twelve of Mary Douglas's groundbreaking works, all of which are also available for individual purchase. The first volume includes a new introduction written by Douglas for this collection.

Tavistock Press was established as a co-operative venture between the Tavistock Institute and Routledge & Kegan Paul (RKP) in the 1950s to produce a series of major contributions across the social sciences. This volume is part of a 2001 reissue of a selection of those important works which have since gone out of print, or are difficult to locate. Published by Routledge, 112 volumes in total are being brought together under the name The International Behavioural and Social Sciences Library: Classics from the Tavistock Press. Reproduced here in facsimile, this volume was originally published in 1969 and is available individually. The collection is also available in a number of themed mini-sets of between 5 and 13 volumes, or as a complete collection.

Who is Israel? Who were the priestly authors of the Pentateuch? This anthropological reading of the Bible, by a world-renowned scholar, starts by asking why the Book of Numbers lists the twelve tribes of Israel seven times. Mary Douglas argues that the editors, far from being a separate elite unconcerned with their congregation's troubles, cherished a political agenda, a religious protest against the government of Judah's exclusionary policies. The priestly theology depends on God's Covenant with all the descendants of Jacob, including the sons of Joseph. It would have been unpatriotic, even subversive, to speak against the wars with Samaria. This book suggest an explanation of the editors' disappearance from the history of Israel.

First published in 1986 Mary Douglas' theory of institutions uses the sociological theories of Emile Durkheim and Ludwig Fleck to determine not only how institutions think, but also the extent to which thinking itself is dependent upon institutions. Different kinds of institutions allow individuals to think different kinds of thoughts and to respond to different emotions. It is just as difficult to explain how individuals come to share the categories of their thought as to explain how they ever manage to sink their private interests for a common good. Douglas forewarns us that institutions do not think independently, nor do they have purposes, nor do they build themselves. As we construct our institutions, we are squeezing each other's ideas into a common shape in order to prove their legitimacy by sheer numbers. She admonishes us not to take comfort in the thought that primitives may think through institutions, but moderns decide on important issues individually. Our legitimated institutions make major decisions, and these decisions always involve ethical principles.

The range of Mary Douglas's interests had few parallels amongst the leading social anthropologists of the 20th century.

Although inspired by the classics of the discipline of anthropology, her theories were idiosyncratic and her applications of them never predictable.

By bringing together writings in different genres that she composed over the entirety of her career, this volume demonstrates her distinctive style of thought and expression. The topics she addressed ranged freely between family and friends, the demands of domestic routine, her belonging to the Roman Catholic Church, and cultural similarities and differences on a global scale. In her method and style, as much as in her explicit arguments, Mary Douglas constantly invited her readers to reflect on the inextricable intertwining of the personal and the theoretical in her thought.

More than any previous collection of Mary Douglas's work, A Very Personal Method reveals a mind restlessly reworking her enduring preoccupations and finding echoes of them in the new concerns she continued to draw from life.

Mary Douglas was one of the most widely read social anthropologists of the 20th Century. She is celebrated both as a literary stylist and an anthropological thinker who challenged common presuppositions and understandings of religion, economy and society. As a cornerstone of modernism in social anthropology, and a precursor of 21st Century interdisciplinarity, her work remains highly influential both within and outside the social sciences.

Richard Fardon is Mary Douglas's Literary Executor and Head of the Doctoral School and Professor of West African Anthropology at SOAS, University of London, UK

Written in the last two decades of her life, "Cultures and Crises" finds Mary Douglas developing analyses of critical conditions facing contemporary societies, sometimes in the company of distinguished co-authors across the whole gamut of social sciences.

The essays focus on the collaborative development of 'cultural theory' from the 'grid and group' analysis of the 1970s through to its application and elaboration in her later thought. The material covers questions of culture and institutions, the challenges to culture posed by climate change and the nature of risk in culture.

What emerges is the most complete picture of Mary Douglas's cultural theory that is currently available to us.

The book will add to the legions of Douglas's readers across the disciplinary divisions of the social sciences.

Mary Douglas was one of the most widely read social anthropologists of the 20th Century. She is celebrated both as a literary stylist and an anthropological thinker who challenged common presuppositions and understandings of religion, economy and society. As a cornerstone of modernism in social anthropology, and a precursor of 21st Century interdisciplinarity, her work remains highly influential both within and outside the social sciences.

Richard Fardon is Mary Douglas's Literary Executor and Head of the Doctoral School and Professor of West African Anthropology at SOAS, University of London, UK.

Risk and danger are culturally conditioned ideas. They are shaped by pressures of social life and accepted notions of accountability. The risk analyses that are increasingly being utilised by politicians, aid programmes and business ignore the insights to be gained from social anthropology which can be applied to modern industrial society. In this collection of recent essays, Mary Douglas develops a programme for studying risk and blame that follows from ideas originally proposed in Purity and Danger. She suggests how political and cultural bias can be incorporated into the study of risk perception and in the discussion of responsibility in public policy.

Tavistock Press was established as a co-operative venture between the Tavistock Institute and Routledge & Kegan Paul (RKP) in the 1950s to produce a series of major contributions across the social sciences. This volume is part of a 2001 reissue of a selection of those important works which have since gone out of print, or are difficult to locate. Published by Routledge, 112 volumes in total are being brought together under the name The International Behavioural and Social Sciences Library: Classics from the Tavistock Press. Reproduced here in facsimile, this volume was originally published in 1969 and is available individually. The collection is also available in a number of themed mini-sets of between 5 and 13 volumes, or as a complete collection.