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The Savage Mind (The Nature of Human Society Series)
PDF Download The Savage Mind (The Nature of Human Society Series)
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Product details
Series: Nature of Human Society
Paperback: 310 pages
Publisher: The University Of Chicago Press (1966)
Language: English
ISBN-10: 9780226474847
ISBN-13: 978-0226474847
ASIN: 0226474844
Product Dimensions:
5.3 x 0.6 x 8 inches
Shipping Weight: 12.6 ounces (View shipping rates and policies)
Average Customer Review:
4.2 out of 5 stars
12 customer reviews
Amazon Best Sellers Rank:
#330,230 in Books (See Top 100 in Books)
Encyclopedic coverage of pre-literate knowledge systems but ethnographically a bit rambling and thus disjointed or, least, far-fetched. Also, the British translation seems at times verbose.
Whenever I see reviews that say things like “No precis is possible. This extraordinary book must be read†and “No outline is possible; I can only say that reading this book is a most stimulating intellectual exercise,†I suspect that the Emperor’s New Clothes Syndrome is raging. And I think there’s some of that going on here. I think the big thing that fools people is that the French can go on and on forever without saying much of anything. Maybe they take joy in their language and it loses something in translation. I remember as a young actor playing the title role in Camus’ CALIGULA. How much there was to memorize! Some of those speeches went on for pages. Then in my 30s I read Proust. He could make single sentences that went on for more than a page! This book was not easy reading. It took me four days to plow through the first 36 pages, primarily because it was a lot of abstract concepts being explained by other abstract concepts. Add to that the French penchant for subordinate clauses within subordinate clauses. I had to get out a pencil and circle the subjects and underline the main verbs in order to make sense of it! Throw in a horribly pedantic translation, which invariably uses an obscure English word over a more familiar one every time. Then top that off with a poor editing job that leaves out the close parenthesis on one occasion and on a couple of others presents the reader with an unintelligible sentence fragment. It was not an easy book to read. But I do feel that the information it contained was valuable and will help me with the project I’m researching.Basically the author says that the “primitive†mind is not so “primitive†after all; there is a lively intellect at work, which has a system of classification not all that different from that of the modern biologist or physicist. That intellect, however, is inaccessible to us most of the time because we conceive reality differently. The modern mind perceives existence within the context of history. The “primitive†mind does not recognize “history,†but a never-ending always-was-always-is existence. We must understand this point of view if we are to make sense of “primitive†culture. That’s an oversimplification, but I think that sums it up.I’ll give the ideas involved here five stars. I’ll give Levi-Strauss’s ability to communicate those ideas four stars. The translator and the editor get two stars each. That gives us three and a quarter stars, which seems to me about right.
Unlike some of Lev-Strauss' other book (Myth and Meaning, Tristes Tropiques), this one is heavy going. LS sets forth his theories in abstract almost mathematical terms. It's a hard slog but well worth it. You get a real sense of his very deep thinking and understand why he is one of the giants of anthropology.
Allow this classical Anthropologist to re-engineer the way you conceive the world. Even if you're not a humanities major this will not so long a read will certainly not disappoint.
As expected.
The title that Levi-Strauss gave to The Savage Mind is a purposeful misnomer. If one did not know better, one might think that the mind of the so-called savage is materially different from the mind of his equally so-called civilized brethren. In fact, the opposite is true. The translation from the French is "Untamed Thinking," a punning reference to the rather unsettling notion that both the savage tribes of popular stereotyping and the cultured elegance of the West engage equally in untamed thinking. Adherents of Western culture like to think--even to brag--that their mode of ratiocination is the very height of rationality and that the thought processes of primitive tribes are based primarily on simplistic homologies between totem and blood animal. The Tarzan movies of the 1930s which portray natives as mindless adherents of a Snake God come to mind. Levi-Strauss notes that the vision of the typical anthropologist is tinted with the fairly recent invention of writing. Each generation of scientist can preserve in writing for perpetuity the results of their findings. It is difficult for such a Western-trained mind to conceive of another multi-generational record that is not based on writing but is every bit as scientific and objective. Where the Westerner looks outward to record data on a fixed medium, the tribesman looks inward to establish an ongoing series of personal relationships that ground him in a mythic medium that flows logically from his non-writing oriented world view. One might justifiably point out that the Western anthropologist has his world view at a disadvantage relevant to his shaman counterpart in that the former has been de-linked from an oral tradition of which the latter makes full use.What Levi-Strauss emphasizes in The Savage Mind is that the logic that works so eminently well in the West founders elsewhere. What the shaman had to work with was what was readily at hand: knowledge of animals and their habits, cutting and chopping tools, and other assorted bits and pieces of daily life. Levi-Strauss referred these ready-to-use objects as bricolage. The logical mind of the shaman intuited that this bricolage would be essential to relate his tribe to the Mysteries of the Universe. Using bricolage, the shaman was able not only to be structured in itself but also to create structures up and down the twin axes of the syntagm and paradigm rows and columns. Essentially, the bricoleur was able to use what was at hand: a myriad of relevant analogical relationships that linked the reality of his life to the assumed reality of the next. These analogies were grounded in the polar binaries typical of Saussurean logic. Here, the bricoleur's focus was centered not on the underlying similarities of the binary but on their relational differences. He could then discern these differences as imparting both form and meaning to that particular myth. He could not, of course, so effortlessly articulate what an anthropologist might term how one difference could act as a metaphor for another, but such differences were clear enough in his own mind. Levi-Strauss ultimately concludes that the thought processes of the shaman and those of the anthropologist are inextricably a function of the bricolage available to both. For the shaman, it was an oral tradition. For the anthropologist it was a written one. The modes of relational thought may have differed but basic human smarts did not.
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