by studying Japan. Perhaps this upset the socialist White. In any case by war's end White had broken with Titiev, who would go on to found the East Asian Studies Program, and the two were hardly even on speaking terms. No other faculty members were hired until after the war, when scholars like Richard K. Beardsley joined the department. Most would fall on side or the other of the split between White and Titiev. As a professor in Ann Arbor, White trained a students such as Robert Carneiro, Beth Dillingham, and Gertrude Dole carried on White's program in its orthodox form, other scholars such as Eric Wolf, Arthur Jelinek, Elman Service, and Marshall Sahlins and Napoleon Chagnon drew on their time with White to elaborate their own forms of anthropology. White's anthropology Over time, White's views became framed in opposition to that of Boasians, with whom he was institutionally at odds. This could take on personal overtones: White referred to Boas's prose style as "corny" in the American Journal of Sociology. Robert Lowie, a proponent of Boas's work, referred to White's work as "a farrago of immature metaphysical notions", shaped by "the obsessive power of fanaticism [which] unconsciously warps one's vision." One of White's strongest deviations from Boas's philosophy was a view of the nature of anthropology and its relation to other sciences. White understood the world to be divided into cultural, biological, and physical levels of phenomena. Such a division is a reflection of the composition of the universe and was not a heuristic device. Thus, contrary to Alfred L. Kroeber, Kluckhohn, and Edward Sapir, White saw the delineation of the object of study not as a cognitive accomplishment of the anthropologist, but as a recognition of the actually existing and delineated phenomena which comprise the world. The distinction between 'natural' and 'social' sciences was thus based not on method, but on the nature of the object of study: physicists study physical phenomena, biologists biological phenomena, and culturologists (White's term) cultural phenomena. The object of study was not delineated by the researcher's viewpoint or interest, but the method by which he approached them could be. White believed that phenomena could be explored from three different points of view: the historical, the formal-functional, and the evolutionist (or formal-temporal). The historical view was dedicated to examining the particular diachronic cultural processes, "lovingly trying to penetrate into its secrets until every feature