Beyond Nature and Culture“Gives to anthropological reflection a new starting point and will become the compulsory reference for all our debates in the years to come.” —Claude Lévi-Strauss, on the French edition Beyond Nature and Culture has been a major influence in European intellectual life since its French publication in 2005. Here, finally, it is brought to English-language readers. At its heart is a question central to both anthropology and philosophy: what is the relationship between nature and culture? Culture—as a collective human making, of art, language, and so forth—is often seen as essentially different from nature, which is portrayed as a collective of the nonhuman world, of plants, animals, geology, and natural forces. Philippe Descola shows this essential difference to be not only a Western notion, but also a very recent one. Drawing on ethnographic examples from around the world and theoretical understandings from cognitive science, structural analysis, and phenomenology, he formulates a sophisticated new framework, the “four ontologies” —animism, totemism, naturalism, and analogism—to account for all the ways we relate ourselves to nature. By thinking beyond nature and culture as a simple dichotomy, Descola offers a fundamental reformulation by which anthropologists and philosophers can see the world afresh. “A compelling and original account of where the nature-culture binary has come from, where it might go—and what we might imagine in its place.” —Somatosphere “The most important book coming from French anthropology since Claude Lévi-Strauss’s Anthropologie Structurale.” —Bruno Latour, author of An Inquiry into Modes of Existence “Descola’s challenging new worldview should be of special interest to a wide range of scientific and academic disciplines from anthropology to zoology . . . Highly recommended.” —Choice |
From inside the book
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Page 6
... attributes of human beings upon animals and plants? Can one speak of the appropriation or transformation of natural resources when the very activities favoring subsistence are regarded as one form of a multiplicity of individual ...
... attributes of human beings upon animals and plants? Can one speak of the appropriation or transformation of natural resources when the very activities favoring subsistence are regarded as one form of a multiplicity of individual ...
Page 8
... attributes—mortality, social and ceremonial life, intentionality, and knowledge—are in every way identical. Within ... attribute stable identities to the environment's living components. The sociability that the Makuna ascribe to ...
... attributes—mortality, social and ceremonial life, intentionality, and knowledge—are in every way identical. Within ... attribute stable identities to the environment's living components. The sociability that the Makuna ascribe to ...
Page 11
... attributes as human beings. To them, their crests are feathered crowns, their pelts are clothing, their beaks are ... attribute idiosyncratic characteristics configurations of continuity 11.
... attributes as human beings. To them, their crests are feathered crowns, their pelts are clothing, their beaks are ... attribute idiosyncratic characteristics configurations of continuity 11.
Page 13
... attributes that they recognize themselves to possess. It is hard to see how those social partners of human beings could suddenly, in particular circumstances, lose their status as persons and be treated as no more than accounting units ...
... attributes that they recognize themselves to possess. It is hard to see how those social partners of human beings could suddenly, in particular circumstances, lose their status as persons and be treated as no more than accounting units ...
Page 14
... attributes in every way identical to those of humans, such as reflexive consciousness, intentionality, an affective life, and respect for ethical principles. Cree groups are particularly explicit in this domain. According to them, the ...
... attributes in every way identical to those of humans, such as reflexive consciousness, intentionality, an affective life, and respect for ethical principles. Cree groups are particularly explicit in this domain. According to them, the ...
Contents
1 | |
II The Structures of Experience | 89 |
III The Dispositions of Being | 127 |
IV The Ways of the World | 245 |
V An Ecology of Relations | 307 |
The Spectrum of Possibilities | 391 |
Notes | 407 |
Bibliography | 429 |
Index | 451 |
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Common terms and phrases
according Achuar Amazonia Amerindian analogical ancestors animals animist anthropology attributes Australia become behavior body characteristics Chewong child-souls Chipaya clan cognitive collective common concept constitute contrast cosmologies cosmos culture defined deities Desana differentiated discontinuity distinctive domain domesticated Dream-being dualism elements entities environment established example exchange existing exogamous expression fact forest function hierarchy humans and nonhumans hunter hunter-gatherers hunting hypostases Ibid idea identity individual interactions interiority Jivaro kind Lévi-Strauss living Makuna means Mesoamerica metonymic mode of identification moiety moral nagual Nahuas nature objectivization objects ofthe one’s ontological organization particular patrilinear peccaries person physical plants and animals point of view possess possible predation present principle production properties reciprocity recognized regard reindeer relationship ritual schemas segments shaman share Siberia singular social societies souls species spirits stem structure things tion totemic group tribes Tukanos Viveiros Viveiros de Castro wild Yukuna