View source for Edward Burnett Tylor

{{short description|English anthropologist (1832–1917)}}
{{Other people|Edward Taylor}}
{{Essay-like|date=March 2022}}
{{EngvarB|date=August 2014}}
{{Use dmy dates|date=August 2014}}
{{Infobox scientist
| name              = Edward Burnett Tylor
| image             = Edward_Burnett_Tylor.jpg
| image_size        = 
| caption           = Edward Burnett Tylor
| birth_date        = 2 October 1832
| birth_place       = [[Camberwell]], London, England
| death_date        = {{death date and age|df=yes|1917|01|02|1832|10|02}}
| death_place       = [[Wellington, Somerset]], England, United Kingdom
| education         = [[Grove House School]]
| doctoral_advisor  = 
| doctoral_students = 
| known_for         = [[Cultural evolutionism]]
| signature         = 
| ethnicity         = 
| field             = [[Anthropology]]
| work_institutions = [[University of Oxford]]
| prizes            = 
| honorific_prefix  = [[Sir]]
| post-nominals = {{post-nominals|country=GBR|FRAI}}
}}
{{Anthropology of religion|Theorists}}
'''Sir Edward Burnett Tylor''' {{post-nominals|country=GBR|FRAI}} (2 October 1832{{snd}}2 January 1917) was an English [[anthropologist]], and professor of anthropology.<ref>{{cite magazine|title= Tylor, Edward Burnett|magazine= Who's Who|year= 1907|volume= 59|page= 1785|url= https://books.google.com/books?id=yEcuAAAAYAAJ&pg=PA1785}}</ref>

Tylor's ideas typify 19th-century [[unilineal evolution|cultural evolutionism]]. In his works ''[[Primitive Culture (book)|Primitive Culture]]'' (1871) and ''Anthropology'' (1881), he defined the context of the scientific study of anthropology, based on the evolutionary theories of [[Charles Lyell]]. He believed that there was a functional basis for the development of society and religion, which he determined was universal. Tylor maintained that all societies passed through three basic stages of development: from [[Wild man|savagery]], through [[barbarian|barbarism]] to [[civilization]].<ref>{{cite web|last1= Long|first1= Heather|title= Social Evolutionism|url= http://www.anthropology.ua.edu/cultures/cultures.php?culture=Social%20Evolutionism|website= University of Alabama Department of Anthropology|access-date= 6 March 2016|archive-date= 7 March 2016|archive-url= https://web.archive.org/web/20160307041829/http://www.anthropology.ua.edu/cultures/cultures.php?culture=Social%20Evolutionism|url-status= dead}}</ref> Tylor is a founding figure of the science of social anthropology, and his scholarly works helped to build the discipline of anthropology in the nineteenth century.<ref name="Paul">Paul Bohannan, ''Social Anthropology'' (New York: Holt, Rinehart & Winston, 1969)</ref> He believed that "research into the history and [[prehistory]] of man [...] could be used as a basis for the reform of [[British society]]".<ref name="Lewis">{{cite journal | last1 = Lewis | first1 = Herbert S | year = 1998 | title = The Misrepresentation of Anthropology and its Consequences | journal = [[American Anthropologist]] | volume = 100 | issue = 3| pages = 716–731 | jstor=682051 | doi=10.1525/aa.1998.100.3.716}}</ref>

Tylor reintroduced the term ''[[animism]]'' (faith in the individual [[soul]] or ''anima'' of all things and [[nature|natural]] manifestations) into common use.<ref>
[http://www.etymonline.com/index.php?term=animism "Animism"], ''Online Etymology Dictionary'', accessed 2 October 2007.</ref> He regarded animism as the first phase in the development of religions.

==Early life and education==
Tylor was born in 1832, in [[Camberwell]], [[London]],  the son of Joseph Tylor and Harriet Skipper, part of a family of wealthy [[Quakers]] who owned a London brass factory. His elder brother, [[Alfred Tylor]], became a geologist.{{sfn|Chisholm|1911}}

He was educated at [[Grove House School]], [[Tottenham]], but due to his Quaker faith and the death of his parents he left school at the age of 16 without obtaining a degree.<ref name="Lowie 1917 pp. 262–268">{{cite journal |last=Lowie |first=Robert H. |author-link=Robert H. Lowie |date=Apr–Jun 1917 |title=Edward B. Tylor |journal=American Anthropologist |series=New Series |volume=19 |issue=2 |pages=262–268 |doi=10.1525/aa.1917.19.2.02a00050 |jstor=660758|url=https://zenodo.org/record/2149408 |doi-access=free }}</ref> After leaving school, he prepared to help manage the family business. This plan was put aside when he developed [[tuberculosis]] at age 23. Following medical advice to spend time in warmer climes, Tylor left England in 1855, and travelled to [[Americas|the Americas]]. The experience proved to be an important and formative one, sparking his lifelong interest in studying unfamiliar cultures.

During his travels, Tylor met [[Henry Christy]], a fellow [[Quaker]], [[ethnologist]] and [[archaeologist]]. Tylor's association with Christy greatly stimulated his awakening interest in anthropology, and helped broaden his inquiries to include prehistoric studies.{{sfn|Chisholm|1911}}

==Professional career==
[[File:E. B. Tylor portrait. Folk-Lore, vol. 28.png|thumb|upright|One of the last portraits of the aged Tylor; from ''Folk-Lore'', 1917.]]
Tylor's first publication was a result of his 1856 trip to Mexico with Christy. His notes on the beliefs and practices of the people he encountered were the basis of his work ''Anahuac: Or Mexico and the Mexicans, Ancient and Modern'' (1861), published after his return to England. Tylor continued to study the customs and beliefs of tribal communities, both existing and prehistoric (based on archaeological finds). He published his second work, ''Researches into the Early History of Mankind and the Development of Civilization'', in 1865. Following this came his most influential work, ''Primitive Culture'' (1871). This was important not only for its thorough study of human civilisation and contributions to the emergent field of anthropology, but for its undeniable influence on a handful of young scholars, such as [[J. G. Frazer]], who were to become Tylor's disciples and contribute greatly to the scientific study of [[anthropology]] in later years.

Tylor was appointed Keeper of the [[Oxford University Museum of Natural History|University Museum]] at Oxford in 1883, and, as well as serving as a lecturer, held the title of the first "Reader in Anthropology" from 1884 to 1895. In 1896 he was appointed the first Professor of Anthropology at [[Oxford University]].{{sfn|Chisholm|1911}} He was also closely involved in the early history of the [[Pitt Rivers Museum]], built adjacent to the University Museum.<ref>[http://history.prm.ox.ac.uk/collector_tylor.html "Edward Burnett Tylor: biography"], Pitt Rivers Museum</ref> Tylor acted as anthropological consultant on the first edition of the [[Oxford English Dictionary]].<ref>{{Cite book |url=https://books.google.com/books?id=IqvNTSuoH1EC&q=tylor |title=Words of the World: A Global History of the Oxford English Dictionary|last=Ogilvie|first=Sarah |date=2012|publisher=Cambridge University Press|isbn=9781107021839}}</ref>

The 1907, festschrift ''Anthropological Essays presented to Edward Burnett Tylor'', formally presented to Tylor on his 75th birthday, contains essays by 20 anthropologists, a 15-page appreciation of Tylor's work by [[Andrew Lang]], and a comprehensive bibliography of Tylor's publications compiled by [[Barbara Freire-Marreco]].{{sfn|Chisholm|1911}}<ref>{{cite book|title=Anthropological Essays presented to Edward Burnett Tylor|year=1907|publisher=Oxford at the Clarendon Press|url=https://books.google.com/books?id=NZVWAAAAMAAJ}}</ref><ref>{{cite journal|title=Review of ''Anthropological Essays presented to Edward Burnett Tylor'' edited by W. H. R. Rivers, R. R. Marett, and N. W. Thomas|journal=The Athenaeum|issue=4174|date=October 26, 1907|pages=522–523|url=https://books.google.com/books?id=__I_PcOFSw8C&pg=PA522}}</ref>

==Thought==
===Classification and criticisms===
[[File:Picture of Herbert Spencer.jpg|thumb|upright|Herbert Spencer]]
The word evolution is forever associated in the popular mind with [[Charles Darwin]]'s [[Introduction to evolution|Theory of Evolution]], which professes, among other things, that man as a species developed diachronically from some ancestor among the [[Primate]]s who was also ancestor to the [[Hominidae|Great Apes]], as they are popularly termed, and yet this term was not a [[neologism]] of Darwin's. He took it from the cultural milieu, where it meant etymologically "unfolding" of something heterogeneous and complex from something simpler and more homogeneous. [[Herbert Spencer]], a contemporary of Darwin, applied the term to the universe, including philosophy and what Tylor would later call culture.<ref>{{harvnb|Goldenweiser|1922|pp=50–55}}</ref> This view of the universe was generally termed evolutionism, while its exponents were evolutionists.<ref>{{cite encyclopedia | title=Evolution | encyclopedia=The American Educator |volume=3 |year=1897}}</ref>

In 1871 Tylor published ''Primitive Culture'', becoming the originator of [[cultural anthropology]].<ref>The first sentence of Chapter 1 states the founding definition of culture: "Culture, or Civilization, ... is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society".</ref> His methods were comparative and historical ethnography. He believed that a "uniformity" was manifest in culture, which was the result of "uniform action of uniform causes". He regarded his instances of parallel ethnographic concepts and practices as indicative of "laws of human thought and action". He was an evolutionist and therefore considered the task of cultural anthropology to discover "stages of development or evolution".

Evolutionism was distinguished from another creed, [[Trans-cultural diffusion|diffusionism]], postulating the spread of items of culture from regions of innovation. A given apparent parallelism thus had at least two explanations: the instances descend from an evolutionary ancestor, or they are alike because one diffused into the culture from elsewhere.<ref>{{harvnb|Goldenweiser|1922|pp=55–59}}</ref> These two views are exactly parallel to the [[tree model]] and [[wave model]] of historical linguistics, which are instances of evolutionism and diffusionism, language features being instances of culture.

Two other classifications were proposed in 1993 by Upadhyay and Pandey,<ref>{{harvnb|Upadhyay|Pandey|1993|p=23}}</ref> Classical Evolutionary School and Neo Evolutionary School, the Classical to be divided into British, American, and German. The Classical British Evolutionary School, primarily at Oxford University, divided society into two evolutionary stages, savagery and civilization, based on the archaeology of [[John Lubbock, 1st Baron Avebury]]. Upadhyay and Pandey list its adherents as  [[Robert Ranulph Marett]], [[Henry James Sumner Maine]], [[John Ferguson McLennan]], and [[James George Frazer]], as well as Tylor.<ref>{{harvnb|Upadhyay|Pandey|1993|pp=33–53}}</ref> Marett was the last man standing, dying in 1943. By the time of his death, Lubbock's archaeology had been updated. The American School, beginning with [[Lewis Henry Morgan]],<ref>{{harvnb|Upadhyay|Pandey|1993|pp=53–62}}</ref> was likewise superseded, both being replaced by the [[Neoevolutionism|Neoevolutionist]] School, beginning with [[V. Gordon Childe]]. It brought the archaeology up-to-date and tended to omit the intervening society names, such as savagery; for example, Neolithic is both a tool tradition and a form of society.

There are some other classifications. Theorists of each classification each have their own criticisms of the Classical/Neo Evolutionary lines, which despite them remains the dominant view. Some criticisms are in brief as follows.<ref>{{harvnb|Upadhyay|Pandey|1993|pp=65–68}}</ref> There is really no universality; that is, the apparent parallels are accidental, on which the theorist has imposed a model that does not really fit. There is no uniform causality, but different causes might produce similar results. All cultural groups do not have the same stages of development. The theorists are arm-chair anthropologists; their data is insufficient to form realistic abstractions. They overlooked cultural diffusion. They overlooked cultural innovation. None of the critics claim definitive proof that their criticisms are less subjective or interpretive than the models they criticise.

===Basic concepts===
====Culture====
Tylor's notion is best described in his most famous work, the two-volume ''Primitive Culture''. The first volume, The ''Origins of Culture'', deals with ethnography including social evolution, linguistics, and myth. The second volume, ''Religion in Primitive Culture'', deals mainly with his interpretation of [[animism]].

On the first page of ''Primitive Culture'', Tylor provides a definition which is one of his most widely recognised contributions to anthropology and the study of religion:<ref>[[Giulio Angioni]], ''L'antropologia evoluzionistica di Edward B. Tylor'' in ''Tre saggi...'' cit. in ''Related Studies''{{when|date=April 2013}}</ref>

{{quote|Culture or Civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.|Tylor{{sfn|Tylor|1871|loc=Vol. 1|p=1}} }}

Also, the first chapter of the work gives an outline of a new discipline, [[science of culture]], later known as culturology.<ref name="Leslie">{{cite journal | title=Culturology | author=Leslie A. White | journal=Science |series=New Series | date= 21 November 1958| volume=128 | issue=3334 |page=1246 | jstor=1754562| doi=10.1126/science.128.3333.1246 | pmid=17751354 | bibcode=1958Sci...128.1246W | s2cid=239772878 }}</ref>

====Universals====
Unlike many of his predecessors and contemporaries, Tylor asserts that the human mind and its capabilities are the same globally, despite a particular society's stage in social evolution.<ref>{{cite journal |last=Stringer |first=Martin D. |date=December 1999 |title=Rethinking Animism: Thoughts from the Infancy of Our Discipline |journal=The Journal of the Royal Anthropological Institute |volume=5 |issue=4 |pages=541–555|doi=10.2307/2661147 |jstor=2661147 }}</ref> This means that a hunter-gatherer society would possess the same amount of intelligence as an advanced industrial society.  The difference, Tylor asserts, is education, which he considers the cumulative knowledge and methodology that takes thousands of years to acquire. Tylor often likens primitive cultures to "children", and sees culture and the mind of humans as progressive. His work was a refutation of the theory of social [[Social degeneration|degeneration]], which was popular at the time.<ref name="Lowie 1917 pp. 262–268"/> At the end of ''Primitive Culture,'' Tylor writes, "The science of culture is essentially a reformers' science".{{sfn|Tylor|1920|p=410}}

===Tylor's evolutionism===
In 1881 Tylor published a work he called ''Anthropology'', one of the first under that name. In the first chapter he uttered what would become a sort of constitutional statement for the new field, which he could not know and did not intend at the time:

{{quote|"History, so far as it reaches back, shows arts, sciences, and political institutions beginning in ruder states, and becoming in the course of ages, more intelligent, more systematic, more perfectly arranged or organized, to answer their purposes".|{{harvnb|Tylor|1881|p=15}}}}

The view was a restatement of ideas first innovated in the early 1860s. The theorist perhaps most influential on Tylor was [[John Lubbock, 1st Baron Avebury]], innovator of the terminology, "Paleolithic" and "Neolithic". A prominent banker and British liberal Parliamentarian, he was imbued with a passion for archaeology. The initial concepts of prehistory were his. Lubbock's works featured prominently in Tylor's lectures and in the Pitt Rivers Museum subsequently.

====Survivals====
A term ascribed to Tylor was his theory of "survivals". His definition of survivals is

{{quote|processes, customs, and opinions, and so forth, which have been carried on by force of habit into a new state of society different from that in which they had their original home, and they thus remain as proofs and examples of an older condition of culture out of which a newer has been evolved.|Tylor{{sfn|Tylor|1920|p=16}} }}

"Survivals" can include outdated practices, such as the European practice of [[bloodletting]], which lasted long after the medical theories on which it was based had faded from use and been replaced by more modern techniques.<ref>Braun, Willi and Russel T. McCutcheon, eds. 2000. ''Guide to the Study of Religion''. London: Continuum. 160.</ref> Critics argued that he identified the term but provided an insufficient reason as to why survivals continue. Tylor's [[meme]]-like concept of survivals explains the characteristics of a culture that are linked to earlier stages of human culture.{{sfn|Moore|1997|p=23}}

Studying survivals assists ethnographers in reconstructing earlier cultural characteristics and possibly reconstructing the evolution of culture.{{sfn|Moore|1997|p=24}}

====Evolution of religion====
Tylor argued that people had used religion to explain things that occurred in the world.{{sfn|Strenski|2006|p=93}} He saw that it was important for religions to have the ability to explain why and for what reason things occurred in the world.{{sfn|Strenski|2006|p=94}} For example, God (or the divine) gave us sun to keep us warm and give us light. Tylor argued that animism is the true natural religion that is the essence of religion; it answers the questions of which religion came first and which religion is essentially the most basic and foundation of all religions.{{sfn|Strenski|2006|p=94}} For him, animism is the best answer to those questions and so it must be the true foundation of all religions. Animism is described as the belief in spirits inhabiting and animating beings or souls existing in things.{{sfn|Strenski|2006|p=94}}

To Tylor, the fact that modern religious practitioners continue to believe in spirits shows that such people were no more advanced than primitive societies.{{sfn|Strenski|2006|p=99}} For him, that implied that modern religious practitioners do not understand the ways of the universe and how life truly works because they have excluded science from their understanding of the world.{{sfn|Strenski|2006|p=99}} By excluding scientific explanation in their understanding of why and how things occur, he asserts modern religious practitioners are rudimentary. He perceived the modern religious belief in God as a "survival" of primitive ignorance.{{sfn|Strenski|2006|p=99}} However, Tylor believed that [[atheism]] was not the logical end of cultural and religious development but instead a highly-minimalist form of [[monotheism|monotheist]] [[deism]]. He thus posited an anthropological description of "the gradual elimination of [[paganism]]" and [[disenchantment]] but not [[secularization]].{{sfn|Josephson-Storm|2017|p=99}}

==Awards and achievements==
* 1871: Elected a [[Fellow of the Royal Society]].
* 1875: Honorary degree of Doctor of Civil Laws from the [[University of Oxford]].

* 1886: Honorary membership of the [[Manchester Literary and Philosophical Society]]<ref>Memoirs and proceedings of the Manchester Literary & Philosophical Society FOURTH SERIES  Eighth VOLUME   </ref>
* 1907: [[Huxley Memorial Medal]]
* 1912: [[Knight|Knighted]] for his contributions.

==Works==
{{refbegin|2|indent=yes}}
*'''1861'''{{pad|0.9em}}{{cite book|ref=none|title=Anahuac: or, Mexico and the Mexicans, Ancient and Modern|year=1861|location=London|publisher=Longman, Green, Longman and Roberts|url=http://www.gutenberg.org/ebooks/13115}}
*'''1865'''{{pad|0.9em}}{{cite book|ref=none|title=Researches into the Early History of Mankind and the Development of Civilization|year=1865|location=London|publisher=John Murray|url={{Google books|AIMIAAAAQAAJ|plainurl=yes}}}}
*'''1867'''{{pad|0.9em}}{{cite journal|ref=none|title=Phenomena of the Higher Civilisation: Traceable to a Rudimental Origin among Savage Tribes|journal=Anthropological Review|volume=5|issue=18/19|year=1867|pages=303–314|jstor=3024922|url=http://rbedrosian.com/Historiog/Tylor_1867_Phenomena.pdf|doi=10.2307/3024922|last1=Tylor|first1=Edward B.}}
*'''1871'''{{pad|0.9em}}{{cite book|ref=none|title=Primitive Culture|volume=1|location=London|publisher=John Murray|year=1871|url={{Google books|AucLAAAAIAAJ|plainurl=yes}}}}
*'''1871'''{{pad|0.9em}}{{cite book|ref=none|title=Primitive Culture|volume=2|location=London|publisher=John Murray|year=1871|url={{Google books|RUMBAAAAQAAJ|plainurl=yes}}}}
*'''1877'''{{pad|0.9em}}{{cite journal|ref=none|title=Remarks on Japanese Mythology|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=6|year=1877|pages=55–60|jstor=2841246|url=http://rbedrosian.com/Historiog/Tylor_1877_Japanese_Mythology.pdf|doi=10.2307/2841246|last1=Tylor|first1=Edward B.}}
*'''1877'''{{pad|0.9em}}{{cite journal|ref=none|others=With Herbert Spencer|title=Review of The Principles of Sociology|journal=Mind|volume=2|issue=7|year=1877|pages=415–429|jstor=2246921|last1=Spencer|first1=Herbert|last2=Tylor|first2=Edward B.|doi=10.1093/mind/os-2.7.415|url=https://zenodo.org/record/2211107}}
*'''1880'''{{pad|0.9em}}{{cite journal|ref=none|title=Remarks on the Geographical Distribution of Games|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=9|year=1880|pages=23–30|jstor=2841865|url=http://rbedrosian.com/Historiog/Tylor_1880_Games.pdf|doi=10.2307/2841865|last1=Tylor|first1=Edward B.}}
*'''1881'''{{pad|0.9em}}{{cite journal|ref=none|title=On the Origin of the Plough, and Wheel-Carriage|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=10|year=1881|pages=74–84|jstor=2841649|doi=10.2307/2841649|last1=Tylor|first1=E. B.|url=https://zenodo.org/record/1449554}}
*'''1881'''{{pad|0.9em}}{{cite book|ref=none|title=Anthropology an introduction to the study of man and civilization|location=London|publisher=Macmillan and Co.|year=1881|url=https://archive.org/details/anthropologyintr00tylouoft}}
*'''1882'''{{pad|0.9em}}{{cite journal|ref=none|title=Notes on the Asiatic Relations of Polynesian Culture|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=11|year=1882|pages=401–405|jstor=2841767|doi=10.2307/2841767|last1=Tylor|first1=Edward B.|url=https://zenodo.org/record/1449558}}
*'''1884'''{{pad|0.9em}}{{cite journal|ref=none|title=Old Scandinavian Civilisation Among the Modern Esquimaux|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=13|year=1884|pages=348–357|jstor=2841897|url=http://rbedrosian.com/Historiog/Tylor_1884_Scand.pdf|doi=10.2307/2841897|last1=Tylor|first1=E. B.}}
*'''1884'''{{pad|0.9em}}{{cite book|ref=none|title=Scientific Papers and Addresses by George Rolleston|chapter=Life of Dr. Rolleston|volume=I|year=1884|location=Oxford|publisher=Clarendon Press|pages=lx–lxv|url=https://books.google.com/books?id=YdfRAAAAMAAJ&q=Materials+for+a+full+memoir}}
*'''1889'''{{pad|0.9em}}{{cite journal|ref=none|title=On a Method of Investigating the Development of Institutions; applied to Laws of Marriage and Descent|journal=[[The Journal of the Royal Anthropological Institute of Great Britain and Ireland|Journal of the Royal Anthropological Institute]]|volume=18|year=1889|pages=245–272|jstor=2842423|url=http://rbedrosian.com/Historiog/Tylor_1889_Method.pdf|doi=10.2307/2842423|last1=Tylor|first1=Edward B.|hdl=2027/hvd.32044097779680|hdl-access=free}}
*'''1890'''{{pad|0.9em}}{{cite journal|ref=none|title=Notes on the Modern Survival of Ancient Amulets Against the Evil Eye|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=19|year=1890|pages=54–56|jstor=2842533|url=http://rbedrosian.com/Historiog/Tylor_1890_Amulets.pdf|doi=10.2307/2842533|last1=Tylor|first1=E. B.}}
*'''1896'''{{pad|0.9em}}{{cite journal|ref=none|title=The Matriarchal Family System|journal=Nineteenth Century|volume=40|year=1896|pages=81–96|url=https://archive.org/details/in.ernet.dli.2015.39403/page/n79/mode/2up}}
*'''1896'''{{pad|0.9em}}{{cite book|ref=none|title=American Lot-Games as Evidence of Asiatic Intercourse Before the Time of Columbus|location=Leiden|publisher=E.J. Brill|year=1896|url={{Google books|QF4TAAAAYAAJ|plainurl=yes}}}}
*'''1898'''{{pad|0.9em}}{{cite journal|ref=none|title=Remarks on Totemism, with Especial Reference to Some Modern Theories Respecting It|journal=The Journal of the Anthropological Institute of Great Britain and Ireland|volume=28|issue=1/2|year=1899|pages=138–148|jstor=2842940|url=http://rbedrosian.com/Folklore3/Tylor_1899_Totemism_Remarks.pdf|doi=10.2307/2842940|last1=Tylor|first1=Edward B.}}
*'''1898'''{{pad|0.9em}}{{cite book|ref=none|title=Three Papers|location=London|publisher=Harrison and Sons|url={{Google books|oygTAAAAYAAJ|plainurl=yes}}}}
*'''1905'''{{pad|0.9em}}{{cite journal|ref=none|title=Professor Adolf Bastian: Born June 26, 1826; Died February 3, 1905|journal=Man|volume=5|year=1905|pages=138–143|jstor=2788004|url=http://rbedrosian.com/Historiog/Tylor_1905_Bastian_Obit.pdf|last1=Tylor|first1=Edward B.}}
{{refend}}

== See also ==
* [[List of important publications in anthropology]]
* [[Urmonotheismus]]
* [[Wilhelm Schmidt (linguist)|Wilhelm Schmidt]]
* [[Andrew Lang]]

== Notes ==
{{Reflist|26em}}

==References==
{{refbegin}}
*{{EB1911|wstitle=Tylor, Edward Burnett|volume=27|page=498}}
*{{cite journal | title=Four Phases Of Anthropological Thought: An Outline | first=Alexander A. | last=Goldenweiser | journal= Papers and Proceedings: Sixteenth Annual Meeting, American Sociological Society, Held at Pittsburgh, Pa., December 27–30, 1921 | year=1922 |volume= XVI | pages=50–69 |url=https://books.google.com/books?id=yF0JAQAAIAAJ&q=Four+Phases&pg=PR3}}
*{{Cite book |last=Josephson-Storm |first=Jason |title=The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences |location=Chicago |publisher=University of Chicago Press |date=2017 |isbn=978-0-226-40336-6 |url=https://books.google.com/books?id=xZ5yDgAAQBAJ}}
*{{cite book |last=Moore |first=Jerry D. |year=1997 |chapter=Edward Tylor: The Evolution of Culture |title=Visions of Culture: an Introduction to Anthropological Theories and Theorists |location=Walnut Creek, CA |publisher=Altamira}}
*{{cite book |last=Strenski |first=Ivan |year=2006 |chapter=The Shock of the 'Savage': Edward Burnett Tylor, Evolution, and Spirits |title=Thinking About Religion: An Historical Introduction to Theories of Religion |location=Oxford |publisher=Blackwell Publishing}}
*{{cite book |last=Tylor |first=Edward |year=1871 |title=Primitive Culture: Research into the Development of Mythology, Philosophy, Religion, Art, and Custum |location=New York |publisher=J. P. Putnam’s Sons}}
*{{cite book |last=Tylor |first=Edward |year=1920 |orig-year=1871 |title=Primitive Culture: Research into the Development of Mythology, Philosophy, Religion, Art, and Custum |location=London |publisher=John Murray}}
*{{cite book | first=Edward Burnett | last=Tylor | title=Anthropology an introduction to the study of man and civilization |location=London |publisher=Macmillan and Co. | year=1881 |url=https://archive.org/details/anthropologyintr00tylouoft}}
*{{cite book | first1=Vijay S | last1=Upadhyay | first2=Gaya | last2=Pandey |  title=History of Anthropological Thought |location=New Delhi |publisher=Concept Publishing Company |year=1993 |chapter=Chapter 1. Evolutionary School}}
{{refend}}

== Further reading ==
* Joan Leopold, ''Culture in Comparative and Evolutionary Perspective: E. B. Tylor and the Making of Primitive Culture'' (Berlin: Dietrich Reimer Verlag, 1980).
* Efram Sera-Shriar, ''The Making of British Anthropology, 1813–1871'', London: Pickering and Chatto, 2013, pp.&nbsp;147–176.
*{{cite journal | last1 = Stocking | first1 = George W. | author-link = George W. Stocking, Jr. | year = 1963 | title = Matthew Arnold, E. B. Tylor, and the Uses of Invention | journal = American Anthropologist | volume = 65 | issue = 4| pages = 783–799 | doi = 10.1525/aa.1963.65.4.02a00010 | doi-access = free }}
* Robert Graber, [https://web.archive.org/web/20070512170130/http://www2.truman.edu/~rgraber/cultev/tylor.html "Edward B. Tylor: The Science of Culture"], [[Truman State University]]
* [[Giulio Angioni]], ''Tre saggi sull'antropologia dell'età coloniale'' (Palermo, Flaccovio, 1973); ''Fare, dire, sentire: l'identico e il diverso nelle culture'' (Nuoro, Il Maestrale, 2011).
* {{cite journal |last1=Ratnapalan |first1=Laavanyan |year=2008 |title=E. B. Tylor and the Problem of Primitive Culture |journal=[[History and Anthropology]] |volume=19 |issue=2| page=131142 |s2cid=145769489 |doi= 10.1080/02757200802320934 }}
* {{cite journal |last1=Dawson |first1=Hugh J. |year=1993 |title=E. B. Tylor's Theory of Survivals and Veblen's Social Criticism |journal=[[Journal of the History of Ideas]] |volume=54 |issue=3| pages=489–504 |jstor=2710025 |doi=10.2307/2710025}}
* {{cite journal |last1=Hodgen |first1=Margaret T. |author-link=Margaret Hodgen | year=1931 |title=The doctrine of survivals: the history of an idea |journal=[[American Anthropologist]] |volume=33 |issue=3| pages=307–324 |doi=10.1525/aa.1931.33.3.02a00010 |doi-access=free }}

== External links ==
* {{wikisource author-inline}}
* {{Gutenberg author |id=4841| name=Edward Burnett Tylor}}
* {{Internet Archive author |sname=Edward Burnett Tylor}}
* {{Librivox author |id=15561}}
* [http://www.americanethnography.com/article.php?id=9 American Ethnography – Edward B. Tylor's obituary written by Robert H. Lowie]

{{Authority control}}

{{DEFAULTSORT:Tylor, Edward Burnett}}
[[Category:1832 births]]
[[Category:1917 deaths]]
[[Category:19th-century Mesoamericanists]]
[[Category:Anthropologists of religion]]
[[Category:English anthropologists]]
[[Category:English Mesoamericanists]]
[[Category:Cross-cultural studies]]
[[Category:Cultural anthropologists]]
[[Category:English Quakers]]
[[Category:Fellows of the Royal Anthropological Institute of Great Britain and Ireland]]
[[Category:Fellows of the Royal Society]]
[[Category:Mesoamerican anthropologists]]
[[Category:People associated with the Pitt Rivers Museum]]
[[Category:Presidents of the Royal Anthropological Institute of Great Britain and Ireland]]