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 xix
... one's laboratory, the soul of a yam that visits the dreams of its cultivator, an electronic adversary to be beaten at chess, or an ox that is treated as the substitute for a person in some ceremonial rite. We must draw the consequences ...
... one's laboratory, the soul of a yam that visits the dreams of its cultivator, an electronic adversary to be beaten at chess, or an ox that is treated as the substitute for a person in some ceremonial rite. We must draw the consequences ...
Page 15
... one's respect for the animals that one ensures their connivance. It is important to avoid waste, to kill cleanly and without causing undue suffering, to treat the bones and remains with dignity, and never to indulge in boasting or even ...
... one's respect for the animals that one ensures their connivance. It is important to avoid waste, to kill cleanly and without causing undue suffering, to treat the bones and remains with dignity, and never to indulge in boasting or even ...
Page 27
... one's consciousness of one's self and one's physical unity. The notion ofa “person,” morgoye, thus does not define a singular and stable identity but develops out of the establishment of more or less successful social relations, at a ...
... one's consciousness of one's self and one's physical unity. The notion ofa “person,” morgoye, thus does not define a singular and stable identity but develops out of the establishment of more or less successful social relations, at a ...
Page 31
... one's finger on an even greater difference, the one that separates the modern West from all those peoples, both past and present, who have not considered it necessary to proceed to a naturalization of the world. The present book will be ...
... one's finger on an even greater difference, the one that separates the modern West from all those peoples, both past and present, who have not considered it necessary to proceed to a naturalization of the world. The present book will be ...
Page 42
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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