His career includes a British Academy Postdoctoral Research Fellowship in 2001 at St Hugh's College, Oxford, a position in the Department of Social Anthropology at the University of Manchester, where he was also a member of the Executive Committee of the Cultural Theory Institute (September 2003). From 2004-2007 he acted as Media and Public Relations Officer at the
Association of Social Anthropologists of the UK and the Commonwealth, during which he was Book Reviews Editor for Critique of Anthropology (2004-2006). In 2009 he became the Dean at Spain's School for Industrial Organisation in Madrid (2009). As of June 2009 he has been the Senior Scientist at Spain's National Research Council (CSIC).
His books are "Culture and Well-Being: Anthropological Approaches to Freedom and Political Ethics" (2008) and "Anthropology of Organisations" (2007). Other publications include:
2010. 'The political proportions of public knowledge.' Journal of Cultural Economy, Vol. 3: 1, pp. 69-84.
2009. 'Managing the social/knowledge equation.' Cambridge Anthropology. Vol. 28, No. 3, pp. 66-90. Special issue in honour of Marilyn Strathern, eds. Ashley Lebner and Sabine A. Deiringer.
2005. ‘Changing scales and the scales of change: ethnography and political economy in Antofagasta, Chile.’ Critique of Anthropology, vol. 25, no. 2, pp. 155-174
To see a complete list of Alberto's publications, please visit his publications page.
I haven't yet chased down the citation; but somewhere recently, while surfing the Net, I came across the idea that the Baroque fascination with the lens was due, in part, to its ability to provide a closer to God's perspective (where God is, in effect, the ultimate anamorphic lens through which literally everything falls into place).
John McCreery said:I haven't yet chased down the citation; but somewhere recently, while surfing the Net, I came across the idea that the Baroque fascination with the lens was due, in part, to its ability to provide a closer to God's perspective (where God is, in effect, the ultimate anamorphic lens through which literally everything falls into place). .
This led to my earlier point on the relevance/importance religion had on developing an anamorphic perspectivalism. Whereby it was not just a scaling between the individual and the state, but the Church and the state, which Hobbes (e.g.) used for his own political theorisation of the state and self. I wonder what further political implications could then be used if we took into consideration these earlier forms of dioptric anamorphosis?