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Determine who needs to attend the meeting. Be sure that all stakeholder groups are represented, even if they are not all on the same level of the organization. Greenberg JL, Lewis SE, Dodd DK. Overlapping addictions and self-esteem among college men and women. Addict Behav. 1999; 24:565–571. [ PubMed] [ Google Scholar]

Transformation Maps are best created with a group in a workshop-type setting. The process of developing the Transformation Map with the appropriate stakeholders is as important as the map itself. Simply presenting a finished map without significant stakeholder input and involvement will not have nearly the same level of ownership or understanding or consensus, and therefore will not achieve the same level of results. 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. Smith, L. T. (2021). Decolonizing methodologies: Research and indigenous peoples. Bloomsbury Publishing. Ingold, T. (2000). The perception of the environment: Essays on livelihood, dwelling and skill. Routledge. Mol, A. (1999). Ontological politics. A word and some questions. The Sociological Review, 47(1), 74–89.

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In the previous section we have investigated the applicability of our methodology of bringing together conversations on ontology in philosophy and anthropology to explore the themes of ontological gerrymandering and relativism. We now move on to expanding our consideration to another field of philosophical interest, namely social ontology, and thus present productive tensions and opportunities for enrichment between the two disciplines at a larger scale. Cassin SE, von Ranson KM. Is binge eating experienced as an addiction? Appetite. 2007; 49:687–690. [ PubMed] [ Google Scholar] Chaves, I. V., Rodríguez, G. A., Figueroa, A. C., & Garzón, S. E. M. (2020). El reconocimiento de los derechos de la naturaleza en Colombia: El caso del río Atrato. Jurídicas, 17(1), 13–41.

Number of scientific publications on food addiction in the years 1990-2014. Values represent the number of hits based on a Web of Science search conducted for each year separately, using the search term “food addiction” and selecting “topic” (which searches the title, abstract, and keywords within a record). Woolgar, S. (2022). The value of strident agnosticism: Dorothy Pawluch and the endurance of ontological gerrymandering. The American Sociologist, 53(2), 176–187.Meadows A, Higgs S. I think, therefore I am? Characteristics of a non-clinical population of self-perceived food addicts. Appetite. 2013; 71:482. [ Google Scholar] Rozin P, Levine E, Stoess C. Chocolate craving and liking. Appetite. 1991; 17:199–212. [ PubMed] [ Google Scholar] Ludwig, D. (2021). New work for a critical metaphysics of race. In L. Lorusso & R. W. Grønfeldt (Eds.), Remapping race in a global context (pp. 184–203). Routledge. Kiper, J., Stich, S., Barrett, C. H., & Machery, E. (2021). Experimental philosophy. In D. Ludwig, I. Koskinen, Z. Mncube, L. Poliseli, & L. Reyes-Galindo (Eds.), Global epistemologies and philosophies of science (pp. 61–73). Routledge.

Hetherington MM, Macdiarmid JI. “Chocolate addiction”: a preliminary study of its description and its relationship to problem eating. Appetite. 1993; 21:233–246. [ PubMed] [ Google Scholar] Max B. This and that: chocolate addiction, the dual pharmacogenetics of asparagus eaters, and the arithmetic of freedom. Trends Pharmacol Sci. 1989; 10:390–393. [ PubMed] [ Google Scholar]There is, however, a popular demand that we solve the problem of how best to provide aid to Serbia. Trouser Press wrote that the album "finds the venerable but passé rapper in an understandably insecure mood, circling his wagons in a vain attempt to get with the new hip-hop generation." [12] The Orlando Sentinel opined that "by the time Blow gets through the first side of the LP, he's delivered three songs that do little more than brag that he's the greatest rapper since the dawn of time, etc ... Yawn." [7]

Furlan, V., David Jiménez-Escobar, N., Zamudio, F., & Medrano, C. (2020). ‘Ethnobiological equivocation’ and other misunderstandings in the interpretation of natures. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences, 84, 101333. The anthropological literature we have analyzed during this inquiry offers clues on some of the characteristics of these interpretative domains. Since across human collectives there exists a variety of these domains the research output of the discipline of anthropology speaks to, we shall add to our account of ontology the qualification that the interpretative domains we describe are collective-dependent. Furthermore, the process of interpretation is not per se discussed from a cognitive standpoint, and, thus, it is unclear whether these domains are seen as a concrete substrate of the process of interpretation or whether they are models of more complex processes which for analytical accessibility are labelled as domains and frameworks. On a related note, the metaphysical status of these domains is either explicitly left out of consideration as beyond the scope of anthropological interest, or even more often it is not discussed at all or discussed in an ambiguous manner; hence there is no consensus with regards to whether these frameworks consist of entities or kinds of entities, concepts or representations, practices, and so forth. To put it differently, many anthropologists reveal an agnostic attitude towards the metaphysical status of these domains. And yet the elements of the domains that are most commonly discussed are related to questions which fall under the interest of traditional metaphysics such as the composition foundational categories, for instance those of person or object, as in the analysis of the Māori concept of the hau Footnote 5 by Holbraad and Pedersen ( 2017, p. 14, 188–189). This is where the ontological anthropology starkly diverges from the aforementioned anthropological traditions such as functionalism, cognitivism, structuralism and interpretivism, where foundational categories are seen as universal, and the task of the anthropologist is to take an established category, for instance kin, and describe how that category is conceived of in a particular collective (Palecek & Risjord, 2012, pp. 5–7). Instead, the research interest of the pluralist ontological turn focuses on reconceptualization and experimentation with the constitutive aspects of the categories themselves. Gearhardt AN, Bragg MA, Pearl RL, Schvey NA, Roberto CA, Brownell KD. Obesity and public policy. Annu Rev Clin Psychol. 2012; 8:405–430. [ PubMed] [ Google Scholar]Graeber, D. (2017). Radical alterity is just another way of saying “reality” a reply to Eduardo Viveiros de Castro. HAU: Journal of Ethnographic Theory, 5(2), 1–41. El-Hani, C., Poliseli, L., & Ludwig, D. (2022). Beyond the divide between traditional and academic knowledge causal and mechanistic. Studies in History and Philosophy of Science, 91, 296–306.