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 xvi
... possible to seize upon the phenomena of the physical world, sift through them, and pronounce authoritatively upon them. If one imagines that to discuss culture one has to move to an upper floor, one might say that the staircase, always ...
... possible to seize upon the phenomena of the physical world, sift through them, and pronounce authoritatively upon them. If one imagines that to discuss culture one has to move to an upper floor, one might say that the staircase, always ...
Page xviii
... possible expressions ofthe more general schemas that govern the objectivization of the world and of others. The task that I have set myself in the present work is to specify the nature ofthose schemas, elucidate the rules that govern ...
... possible expressions ofthe more general schemas that govern the objectivization of the world and of others. The task that I have set myself in the present work is to specify the nature ofthose schemas, elucidate the rules that govern ...
Page xix
... possible but also better suited for its purpose than procedures tried out in the past. As will by now be understood, my purpose is to find a way of envisaging the bases and consequences of otherness that will, it is hoped, be fully ...
... possible but also better suited for its purpose than procedures tried out in the past. As will by now be understood, my purpose is to find a way of envisaging the bases and consequences of otherness that will, it is hoped, be fully ...
Page 5
... possible by the recognized ability ofa wakan soundlessly to convey thoughts and desires to the soul of another being, thereby modifying the latter's state of mind and behavior, sometimes without it realizing this. For this purpose ...
... possible by the recognized ability ofa wakan soundlessly to convey thoughts and desires to the soul of another being, thereby modifying the latter's state of mind and behavior, sometimes without it realizing this. For this purpose ...
Page 6
... possible. The Achuar themselves obviously occupy the peak of this pyramid: they see one an- other and communicate in the same language. Dialogue is also possible with members of the other Jivaro tribes that surround them and whose ...
... possible. The Achuar themselves obviously occupy the peak of this pyramid: they see one an- other and communicate in the same language. Dialogue is also possible with members of the other Jivaro tribes that surround them and whose ...
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