HIS paper is a somewhat expanded version of an attempt to explain to T European colleagues some of the elements of anthropological method and theory that underlie and condition the thinking of American anthropologists. In its original form (Ehrich 1961) it appeared as a contribution to the issue of PamLtky ArcheologickC honoring the late Dr. Jaroslav Bohm, the Director of the Archaeological Institute of the Czechoslovak Academy of Sciences. Since Dr. Bohm was not only interested in methodological problems but had also contributed to the field (Bohm 1953;1961), this seemed an appropriate topic.I n the United States, archeology forms one of the subdivisions of that larger discipline which we call Cultural Anthropology, and the overwhelming majority of archeologists trained here today, with the exception of most Classical archeologists, Egyptologists, Medievalists, and a few other specialists, receive a thorough grounding in this subject.It thus becomes necessary to restate, in broad terms, the content of anthropology in the British and American sense, and the position of archeology within it (Ehrich 1950;1958a;1958b) before we explore the theoretical and methodological implications of this relationship in greater detail. Our summary definition of anthropology, then, is that it is the comparative study of man and his works. This of itself divides the subject into two major parts: Physical Anthropology, or man viewed as a biological organism in the meaning attached to the simple term anthropology in other European languages; and Cultural Anthropology, which comprises ethnology and archeology.If we accept "the comparative study of peoples and cultures'' as a valid description of ethnology, we can then subdivide it further into its two major orientations which respectively have historical and nonhistorical objectives. The goals of historical ethnology are to reconstruct the actual history of cultural development both in general and in particular instances and to gain an understanding of the laws and processes which may be involved. The nonhistorical schools of ethnology, on the other hand, are much more concerned with the actual functioning of individual cultures, the interrelationship of their parts, the differential effects of people on their own ways of life, and the effects that particular cultural outlooks and practices have on the development of people within a given society. The information for these nonhistorically oriented studies normally derives from the discipline of ethnography, which entails the detailed analysis of individual cultures. Although the ethnographer primarily describes directly observable phenomena or attitudes via informants, he is interested in current cultural processes, while analysis of multiple ethno-16