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 xiii
... characteristic moralities, as well as distinctive modes of knowing what there is. Further, the major ontological configurations are cross-cut by several types of relationship—exchange, predation, production, and so on—that are variously ...
... characteristic moralities, as well as distinctive modes of knowing what there is. Further, the major ontological configurations are cross-cut by several types of relationship—exchange, predation, production, and so on—that are variously ...
Page 8
... characteristics that mythical origins, diets, and modes of reproduction confer upon each class of beings. They are not based on the greater or lesser proximity of those classes to the pinnacle of achievement that the Makuna would ...
... characteristics that mythical origins, diets, and modes of reproduction confer upon each class of beings. They are not based on the greater or lesser proximity of those classes to the pinnacle of achievement that the Makuna would ...
Page 10
... characteristics peculiar to the two species; and the classificatory function of those characteristics thus becomes clear, since the differences in the appearance and behavior ofnonhumans are used to emphasize the anatomical and ...
... characteristics peculiar to the two species; and the classificatory function of those characteristics thus becomes clear, since the differences in the appearance and behavior ofnonhumans are used to emphasize the anatomical and ...
Page 11
... Lévi-Strauss may indicate an interpretation of this type. He suggested that the tropical forest may be the only environment that might allow one to attribute idiosyncratic characteristics configurations of continuity 11.
... Lévi-Strauss may indicate an interpretation of this type. He suggested that the tropical forest may be the only environment that might allow one to attribute idiosyncratic characteristics configurations of continuity 11.
Page 12
Philippe Descola. only environment that might allow one to attribute idiosyncratic characteristics to each member of a species. Differentiating each individual as a particular type (Lévi-Strauss calls this a “mono-individual”) is ...
Philippe Descola. only environment that might allow one to attribute idiosyncratic characteristics to each member of a species. Differentiating each individual as a particular type (Lévi-Strauss calls this a “mono-individual”) is ...
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