My emotion as I take up this task again in an institution in which it has been illustrated with such brilliance is therefore not entirely devoid of mischievous regret. Lévi-Strauss developed his method by borrowing hypotheses and results from all the pioneering fronts of science: from linguistics, of course, and notably phonology, but also from the physiology of perception, from cladistics, and from game theory and cybernetics. It is in this sense – which is admittedly militant – that we can talk of the anthropology of nature. We source and craft all of our products with care, ensuring that any treasure you find at Anthropologie is unique, just like you. Studies Anthropology, Realism (Philosophy), and New Materialism. The fact that an animal species is named after a general characteristic of its behaviour rather than by a term exclusively associated with it, a feature common in Australia, is partially explained by the status conferred on these two totemic birds. This position takes part to the project « Social representations of pathogens at the frontiers … September 26, 1984 — 4:10 PM University of California, Berkeley — UC Berkeley Campus. The time is ripe to answer a question that might well be asked: so where do you situate yourself, in the great debate between universalism and relativism? Cote : CLS.102 Collège de France (Anthropologie) Collège de France Courses 5.0 • 2 Ratings; Listen on Apple Podcasts. I intend to pursue this movement, however, by giving it a slight shift of emphasis prefigured in the name of the Chair. Although historians of religion and folklorists had already studied these strange attitudes, their steadfastness among geographically distant contemporaries inevitably raised questions as to the unity of humans’ faculties and their seemingly unequal pace of development. Hence, it is not so much linguistic boundaries, the limits of a network of exchange or even the homogeneity of lifestyles that draw the boundaries of a community suitable for a comparative analysis. It is time for anthropology to challenge this type of heritage and to see the world with more emancipated eyes, free of the dualistic veil that the natural and life sciences have partially outdated, and that engendered many pernicious distortions in the understanding of peoples whose customs differed radically from ours. Philippe Descola Collège de France - Année 2018/2019 Anthropologie de la nature Yet that is not what this is about, even though it is regrettable that in that age we only just missed a first encounter with anthropology, an age which was lacking not so much new objects, the art of describing them with discernment and the ability to tame their foreignness through subtle comparisons, as the awareness that the reflexive totality that we call culture or society is autonomous – a condition which was certainly necessary for the human sciences to really develop, but which is presently hindering their progress because it is complied with too submissively. Laboratoire d'Anthropologie Sociale du Collège de France et de l'École des Hautes Études en Sciences Sociales . Ses recherches s’intéressent à l’évolution morphologique et sociale de la lignée humaine dans le cadre des théories modernes de l’évolution. In short, to take Alfred Whitehead’s image, “the edges of nature are always ragged”.5 Is it up to anthropology patiently to hem this rag so that it always presents the smooth edge that would make it possible to attach to it, like as many multicoloured cloths, the thousands of cultures that we have stored in our libraries? Our singularity in relation to all other existents is relative, as is our awareness of it. The Christianized Indian rowing his pirogue exclaimed: “It is just as it was in Paradise,” But the scholar, believing neither in the good savage nor in the innocent harmony of a pristine world, noted in his journal: “The golden age has ceased; and in this Paradise of the American forests, as well as everywhere else, sad and long experience has taught all beings that benignity is seldom found in alliance with strength.”. 5 Alfred North Whitehead, The Concept of Nature [1920], Cambridge, Cambridge University Press, 1955, p. 50. And even though this point of view has been criticized countless times, we carry on spontaneously adhering to it when we agree that humans are distinguished from non-humans by a reflexive conscience, subjectivity, the power to signify, the use of symbols, and language through which these faculties are expressed. The nature and limits of the population concerned are however never given a priori; hence, on the contrary, it is the scope of the dominant schema that above all establishes them. Né en 1949 à Paris, Philippe Descola a fait des études de philosophie à l'Ecole normale supérieure de Saint-Cloud et d’ethnologie à l’Ecole pratique des hautes études (VIe section) où il a passé sa thèse sous la direction de Claude Lévi-Strauss. Personal Narrative of Travels to the Equinoctial Regions of America during the Years 1799-1804. , vol. Anthropology is thus confronted with a formidable task: either disappear together with an exhausted form of anthropocentrism, or mutate by rethinking its domain and tools so as to include far more than the. 6Perhaps we should not regret this, as anthropology’s raison d’être and dynamic stemmed largely from this initial tension. The conditions were clearly ripe for the birth, in France, of a truly comparative anthropology, informed by ethnographic observation and seeking to explore the social, cultural and linguistic dimensions of social life, as well as biological and geographic ones. Conditions d’utilisation : http://www.openedition.org/6540. Share. Anthropologie économique. Die ausführliche Einleitung, mit der Foucault seine Übersetzung versehen hatte, war lange Zeit nur im Archiv … L’anthropologie philosophique de Wilhelm von Humboldt. 1:30:42. When Alexander von Humboldt returned from America, the Société des observateurs de l’homme had already dissolved, faced with the animosity of the Emperor who rightly saw it as a refuge for republican ideas. It is as though he used this term to exorcize the fragmentation of an immense work, and thus to emphasize his constant aspiration to achieve the combination of individual and collective plans through the singularity of an experience in which the play of institutions and their specific mode of assemblage would be revealed in their full complexity. La chaire d'anthropologie de la nature est adossée au Laboratoire d’anthropologie sociale (UMR 7130 du Collège de France, du CNRS et de l’EHESS) dont le professeur titulaire, Philippe Descola a assuré la direction de 2011 à 2015, en même temps que celle de la bibliothèque Claude Lévi-Strauss qui lui est attachée. Vous pouvez suggérer à votre bibliothèque/établissement d’acquérir un ou plusieurs livres publié(s) sur OpenEdition Books.N'hésitez pas à lui indiquer nos coordonnées :OpenEdition - Service Freemiumaccess@openedition.org22 rue John Maynard Keynes Bat. 29/03/2019 Duração: 01h04min Philippe Descola Collège de France - Année 2018/2019 Anthropologie de la nature Qu'est-ce que comparer ? Je tiens avant tout à remercier François Bourdillon et Jean-Claude Désenclos pour leur soutien enthousiaste à la création de cette chaire et à Geneviève Chêne, nouvelle directrice générale de Santé publique France, pour son intérêt renouvelé. Hence, even more than the debt of loyalty contracted by the witness, and the recognition due to those who teach us and enhance our experience, what I owe to my Amerindian companions is the fact that, by overturning my beliefs by way of the calm assurance with which they adhered to theirs, they allowed me to challenge that which, until then, more or less consciously, I had held as unquestionable truths. For when it comes to institutionalized practices, knowing a function does not enable us to account for the specificity of the forms through which it is expressed, supposing for that matter that such finalism should be plausible in the order of purely biological phenomena. 3While the coincidence of dates that I used in my preamble is entirely fortuitous, it did afford me a pretext to mention Alexander von Humboldt, and not only for the purpose of paying homage to a man who contributed to arousing my interest in South American societies and landscapes. – 14.03.2019 On 31 March, Alexander von Humboldt descended the Rio Apure in the, of Venezuela, where he enjoyed the spectacle offered by the prodigiously diverse nature that civilization had not yet disturbed. Anthropologie de la nature (2000-2019) / La composition des collectifs : formes d'hybridation. For if the famous “total social fact” can function as an analytical frame, this is because it echoes on another scale what Mauss called “total Man”, that is, humans envisaged from all sides: biological, psychological and sociological; in short, a de facto totality, which must be studied as such. By contrast, crop and sheep farming in the Mediterranean involve a series of coercive operations on plants and permanent contact with the animals, which depend on the shepherd for their food and protection. 1, 1962, p. 40-50. The Nungar tribes in south-western Australia were organized in exogamous moieties named after two birds: the white cockatoo. If nature is a cultural construct of which each people proposes a variant, then, the original text from which everyone has drawn will eventually emerge in one way or another from behind the palimpsest of interpretations and glosses. Anthropologie de la nature (2000-2019) Collège de France. Minguet (A. de Humboldt, Voyages dans L’Amérique équinoxiale, vol. Of course I do not prohibit myself from drawing on historical and sociological studies for the material needed for my analyses, but I do so with the gaze of the ethnographer, that is, a gaze attentive to configurations of facts whose existence was first revealed by the observation of societies that developed in parallel with the West. Cours au Collège de France 1992-1993 . 10It was these controversial borders that my master Claude Lévi-Strauss had also chosen to investigate when he restored the teaching of anthropology at the Collège de France. Given this split, it was inevitable that the characteristics of physical reality, as the natural sciences conceived of them, would serve to define the objects of the worldviews that the cultural sciences sought to elucidate. Leçon inaugurale au Collège de France faite le jeudi 13 janvier 1966 Auteur(s) : Blin, Georges Description matérielle : pp. Peter Skafish, Collège de France, Laboratoire d'Anthropologie Sociale, Faculty Member. Anthropologie de la nature (2000-2019) Les Natures en question Sous la direction de Philippe Descola. En 2018, il est nommé directeur de recherche au CNRS, et est élu directeur du Laboratoire d'anthropologie sociale (Collège de France, CNRS, EHESS). In short, to take Alfred Whitehead’s image, “the edges of nature are always ragged”. In this web of discontinuities there is, no need first to draw the dividing lines that would distinguish. Anthropology was to be born from its ashes, this time permanently, but much later, in the 1860s, and elsewhere, primarily in Germany and in the English-speaking world. 09 - Qu'est-ce que comparer ? How not to wonder how the discipline might have evolved had the Collège de France distinguished Humboldt when he came to settle in Paris in 1804, on his return from his South American trip? You will perhaps agree with me that none of the ontologies that I have mentioned here is more veracious than another in that it might offer a more precise reflection of a taxinomic organization, the objective order of which would have been legible forever in the structure of things. Saying that nature exists only inasmuch as it conveys meaning and is transfigured into something other than itself implies that this contingent meaning is given to a facet of reality that has no intrinsic meaning; that a stubborn factuality can be constituted as a representation; and that the symbolic function has some anchorage in an ultimate phenomenal referent, guarantor of our common humanity and protection against the nightmare of solipsism. Surely, by starting out from differences and not from those misleading phenomenal continuities that dissolve the diversity of instituted forms of presence to the world in the factitious unity of internal consciousness or of practical interaction. The dimensions of these communities can vary widely, for their boundaries are set not by local custom or by the sphere of observation that an ethnographer can embrace, but by qualitative leaps in the ways of stylizing the experience of the world. Surely, by starting out from differences and not from those misleading phenomenal continuities that dissolve the diversity of instituted forms of presence to the world in the factitious unity of internal consciousness or of practical interaction. Basically, what is at stake is not a projection of relations between humans onto relations between non-humans, but a homology between guiding principles applying in the treatment of both domains. I have already mentioned just how artificial this opposition between the universality of nomothetic explanations and the relativity of historical and sociological interpretations seems to me; it is the mere translation, in apparently contradictory epistemological positions, of an empirical division of work, between natural and cultural sciences. First, it is the most common type of game, even if its meat is too tough to be recommended to gourmets. Far from there, on the plateau of central Mexico, the Otomi Indians also maintain a relationship of identification with birds and primarily with the black vulture. Instead of setting our hearts on a group delimited from the start, to which an abstract and transcending unity has been ascribed as a mysterious source of regularity in behaviours and representations, we identify the field covered by certain schemas underlying practices in communities. La chaire Santé publique du Collège de France a été créée en partenariat avec Santé Publique France, qui en assure le mécénat. Yet everyone knows that this is a fiction, for there is constant interlinking and mutual determination between the universal constraints of life and instituted habits, between the necessity where humans find themselves of existing as organisms in environments that they have shaped only partly, and the ability afforded them to give their interactions and the other entities of the world a host of particular significations. Whether it appears in the old form of some theory of needs, or in the more recent avatars of sociobiology, ecological materialism or evolutionary psychology, naturalist monism explains nothing. Après plusieurs années d'enquêtes ethnographiques en … Presses universitaires du Septentrion, 2015 … Etica dell'interpretazione. I nevertheless found this antinomy suggestive, because it reveals an aporia in modern thinking, while suggesting a way of escaping it. View all episodes. November 7 th and 8 th 2017 from 9.00 am to 5.00 pm. Yet it is in this undecided periphery where misunderstandings and ostracisms are born, in these margins where civilizations confront one another and judge or choose to ignore one another that ethnology has chosen to settle itself for over a century. Vous allez être redirigé vers OpenEdition Search, Traduction de Liz, Inaugural lecture delivered on Thursday 29 March 2001, It was on a day like today, in late March, but in 1800, that an essentially unmemorable incident occurred which I shall take as a starting point. As Mauss wrote: “when a science makes progress, it always does so in respect of the concrete, and always in respect of the unknown. C'est la meilleure application de podcast et fonctionne sur Android, iPhone et le Web. PLEASE READ "FROM THE LIBRARY OF THE SUPERREAL" This page will be updated shortly to All the concrete objects of ethnological investigation are situated in this zone where the collective institutions come together with the biological and psychological data that give the social its substance but not its form. , a term meaning “the watcher”. 14We know which difficulties stem from this type of dilemma. But the toucan also differs from the nungar totemic birds in so far as there is no material continuity between it and humans, and furthermore that it is on the model proposed by humanity that it is believed to base its behaviour and institutions, and not the reverse. Hence, I would rather tend to opt for what could be called a relative universalism – relative in the sense of a relative pronoun, that is, which refers to a relationship. Dezember 1970. He thus gave back to the discipline, which was then little known outside of specialized circles, the prestige and authority that it currently enjoys in our country. Each of these modes of identification serves moreover as a touchstone for singular configurations of cosmological systems, of conceptions of the social link and theories of otherness – instituted expressions of more entrenched mechanisms of recognition of the other and material par excellence for anthropological investigation, of which this year’s lectures will start off by charting the configuration and exploring the connections. He held a chair in Anthropology of Nature from 2000 to 2019. This is where it hopes to gain more insight into the diverse regimes of humanity precisely there where the gaps between them seem greatest, and thus contribute to the construction of an anthropology that is less influenced by local prejudices. Professor at Collège de France, Chair in Anthropology of Nature. Are you the creator of this podcast? For if the famous “total social fact” can function as an analytical frame, this is because it echoes on another scale what Mauss called “total Man”, that is, humans envisaged from all sides: biological, psychological and sociological; in short, a de facto totality, which must be studied as such. The conflict between the two was to have a lasting impact on the methods and research questions of its maturity. Ouvir. First, one must apply it to a corpus whose descriptive codes, modes of establishing proof, analytical canons and classificatory tools one masters. This is positive direct action, the parallel of which is found in the ideal of the sovereign as the good shepherd, a constant in Western political philosophy. Avec la Fondation du Collège de France, engagez-vous aujourd’hui aux côtés de la science et du savoir. The Laboratory reports to three institutions: the Collège de France (Chair in Anthropology of Nature), the CNRS (UMR 7130) and the EHESS. Retrouvez Anthropologie économique - Cours au Collège de France 1992-1993 et des millions de livres en stock sur Amazon.fr. It looks as though the anthropology of nature is indeed an oxymoron of sorts, given that for the past few centuries, nature has been characterized in the West by humans’ absence, and humans, by their capacity to overcome what is natural in them. Toutes les informations de la Bibliotheque Nationale de France sur : Collège international de psychanalyse et d'anthropologie. Meanings and Examples”, , Institut français d’études andines, 1988, Portail de ressources électroniques en sciences humaines et sociales, Suggérer l'acquisition à votre bibliothèque. d'anthropologie sociale. 22The time is ripe to answer a question that might well be asked: so where do you situate yourself, in the great debate between universalism and relativism? The analysis of interactions between inhabitants of the world can no longer be confined to institutions governing the society of humans, this club of producers of norms, of signs and of wealth where non-humans are admitted only as picturesque accessories to decorate the grand theatre in which those who have language monopolize the stage. The abundance of practical states of the world would then be reduced to so-called “cultural” differences, both moving testimonies of the non-moderns’ inventiveness in their attempts to objectify, in their own way, the cosmology that is ours, and clear signs of their failure in this respect; and justifications of our claim to submit them to an inverted form of cannibalism: not as formerly in South America, the physical incorporation of the other’s identity as the condition for having a point of view on oneself, but the dissolution of the other’s point of view on him- or herself in our point of view on ourselves. The approach counters the one adopted by Ruth Benedict to demonstrate culture patterns. He held a chair in Anthropology of Nature from 2000 to 2019. We would do well to keep this salutary definition in mind, to steer clear of the constant temptation to reduce humans to automats, in a sense, in which each branch of knowledge might claim to be the key to the main motor, identified alternately as mental faculties, genes, drives, physiological needs, or cultural habits. The bewilderment over the disparity of uses and customs became less of a challenge since each culture could be treated as a singular point of view – albeit one deemed erroneous – on a set of phenomena whose stubborn evidence no one could ignore, as a particular way of accepting a bloc of realities and objective determinations, of which we, the Moderns, would have been the first to suspect the existence outside of any human intention, and the only ones to attempt to identify the true properties. But the comment was new in the context of the time, for while this admirer of Bernardin de Saint-Pierre described the South American fauna and flora in colourful language that enchanted his contemporaries, he was also the founder of geography as a science of the environment. For, Mr Administrator and dear colleagues, in deciding on the creation of a, Chair of Anthropology of Nature, and in bestowing upon me the great honour of entrusting this Chair to me, you wished to ensure the continuity of a fundamental anthropology programme that the author of. Note furthermore that these schemas are not institutions, values or repertoires of norms. With hindsight, we can but be struck by the recurrence of the notion of totality in the writings of this versatile genius. Directeur : Frédéric Keck, anthropologue Fondé en 1960 par Claude Lévi-Strauss, alors professeur titulaire de la chaire d’Anthropologie Sociale du Collège de France, le Laboratoire d'anthropologie sociale a toujours eu une vocation généraliste et tous les grands thèmes de l’ethnologie et de l’anthropologie sociale y sont traités. Charles M. and Martha Hitchcock Lectures. Practices or institutions that seem similar, for having been described according to the same typological conventions, may very well prove to be totally dissimilar when, in their context of occurrence, we relate them to other practices and institutions that shed different light on them. Hence emerged the major controversies on animism, totemism and naturist religions, in which the founders of the discipline confronted one another. Anthropology has no intention to lay claim to a monopoly on the study of these interface facts that other sciences also study, and perhaps it is even currently giving the impression of pulling back, faced with the magnitude of the task, and finding more convenient a refuge in ethnographic erudition alone, or in the narcissistic justification of the impossibility of producing knowledge on others. Far from seeing them as likeable or repulsive figures that could serve to illustrate philosophical parables, he sought to show that their future depended not only on the soil, climate and vegetation, but also on migrations, exchanges of goods and ideas, inter-ethnic conflicts and, even indirectly, on the vicissitudes of Spanish colonization. Neglected to some extent by his uncle and mentor, the physical context of human activity became once again a legitimate component of the dynamics of peoples, a potentiality that could be actualized in a particular type of social morphology rather than an autonomous and omnipotent constraint such as the “telluric factor” – the influence of soils on societies – that Mauss claimed geographers used excessively. Philippe Descola Collège de France - Année 2018/2019 Anthropologie de la nature Qu'est-ce que comparer ? The type of comparativism for which such an approach calls must be framed by strict rules. Er ist als Professor mit der École des hautes études en sciences sociales (EHESS) sowie dem … 18The mission of anthropology, as I understand it, is therefore in no way ambiguous: it is to contribute, along with other sciences and by means of its own methods, to making intelligible the way in which the organisms of a particular kind fit into the world, select specific properties for their use, and contribute to modifying it by weaving, with it and between them, constant or occasional ties of remarkable yet finite diversity. "; und damit schließt sich ein Kreis, der Ende der fünfziger Jahre mit der Übersetzung von Kants Anthropologie in pragmatischer Hinsicht begann. Eye and Mind [Part II]”, in The Primacy of Perception: And Other Essays on Phenomenological Psychology, the Philosophy of Art, History and Politics, Evanston, Northwestern University Press, 1964, p. 161. For proof we need only witness the difficulties with which dualist thought is confronted when it comes to distributing practices and phenomena in airtight compartments – difficulties that everyday language clearly reveals. Lectures are open to all, free of charge and without prior registration. Moreover, even if we can compare only discrete sets of phenomena, the meaning attached to them must always be examined in relation to the local systems in which they are set. By contrast with the Otomi’s vulture, anonymous singularity being foreign to the person to which it is coupled by the same destiny, the Achuar’s toucan is thus a member of a community of the same nature as that of humans and, as such, the potential subject of a social relationship with any entity, human or non-human, placed in the same situation. It is probably such a mechanism that Georges-André Haudricourt had in mind when he distinguished two ways of treating nature and the others: negative indirect action and positive direct action. This places it among people endowed with subjectivity and intentionality, which it can use to communicate with all the entities endowed with the same privilege. But once interiorized by a community, like a guiding schema, each of them becomes so forcefully obvious to the members of this group that it is an incentive to treat the other ontologies – insofar as their existence can even be conceived of or known about – as manifest absurdities or unfounded superstitions, barely good enough to support the feeling of superiority that we inevitably experience when we see the contemptible erring or criminal ways into which neighbours have fallen. It is also owing to this aptitude that it reputedly adheres to the principles and values governing the Achuar's social life. This scavenger is the most common avatar of the. By positing a universal distribution of humans and non-humans in two separate ontological fields, we are for one quite ill equipped to analyse all those systems of objectification of the world in which a formal distinction between nature and culture does not obtain. If we agree to envisage the modern ontology that I have just described as a way, among others, of classifying entities of the world according to the properties that we choose to attribute to them, and not as an absolute standard in relation to which cultural variations must be measured, then the contrasting features that it presents in relation to other ontological formulae become far more manifest. He shifted it to a mediating position where it was a living environment rather than an over-arching final cause; a simple and necessary state through which all kinds of conditions on which life together depended, could be synthesized. With the new colonial expansion of the European powers, increasingly rich and detailed information was being collected on the ways in which many non-modern peoples perceived plants and animals, and on how they attributed the status of ancestors to particular species, or treated others as close relatives or as doubles. Claude Lévi-Strauss so rightly said that the distinction had nothing more than a methodological value; yet once it had acquired the status of a universal ontology by a sort of casual paralipsis, it would condemn all those peoples who chose to disregard it, to presenting only clumsy pre-figurations or fallacious representations of the genuine organization of the real, as that of which the moderns would have established the canons. The Laboratoire d’anthropologie sociale, based at the Collège de France in Paris, will hire a researcher for a one-year post-doctoral contract starting 1 September 2014 to study the perception of animal diseases in southeast Asia (including China, India and Indonesia). Noté /5. But once interiorized by a community, like a guiding schema, each of them becomes so forcefully obvious to the members of this group that it is an incentive to treat the other ontologies – insofar as their existence can even be conceived of or known about – as manifest absurdities or unfounded superstitions, barely good enough to support the feeling of superiority that we inevitably experience when we see the contemptible erring or criminal ways into which neighbours have fallen. First, the animal is an individuality here, not a prototypical species with shared properties, and second, a human being does not have the idiosyncratic features of the, with which he or she is matched, and whose nature is often unbeknown to him or her. Under cover of a relativism of method, seemingly respectful of the diversity of ways of experiencing the human condition, and on principle refuting hierarchies of values and institutions that are too tied up to the standards proposed by the modern West, an underground universalism has reigned alone, that of a homogeneous nature with respect to its borders, its effects and its main qualities.

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