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But do glaciers exhibit agency when they melt? It is with the Achuar that P. Descola began to question the notion of nature.Frontiers between human and non-humans are not clear in many societies in the world not even in the so-called modern society. Since I have nothing to debate with him here—indeed how could I?—I simply remark on what I consider a blind spot of structuralism. I find myself most in agreement with him when he depicts Lévi-Straussian structuralism and less so the further he himself departs from it.I think that structuralism rests on commensuration. It is brilliant in showing commensurability where at first sight it is not evident, but it cannot readily address contexts where commensurability simply is not there. And he concludes with the brilliantly enunciated manifesto on symmetrization that reminds us why structuralism continues so profoundly to matter.I think that the urge to evade anthropocentrism can quickly slip into the projections of anthropomorphism, which are themselves displaced and mystified forms of anthropocentrism. There is a break between them. I ‘d repeat that many of us readers are undoubtedly fortunate to be in a fabulous place with very many outstanding people with helpful tips. In what sense is posthumanism also postnaturalism? Descola’s paper is deceptively short, with a large number of complex ideas packed in, and if I don’t exercise some discipline myself I will write as long in response. Is it distinct from them? My rather long internet research has now been rewarded with sensible content to share with my two friends. Lecture at the Friday Seminar, Department of Social Anthropology, Cambridge, chaired by Stephen Hugh-Jones. We will consider contemporary socio-political challenges in regard to climate change, development practices and technical knowledge.This dualistic view has produced two dominant perspectives on human-nature relations in the history of the anthropological discipline:Cosmic orders, knowledge systems and social relationsDescola clearly defines his intention to overcome the determinism of ecological anthropology and structuralism, still dependent on the universal opposition between nature and culture. “ The elementary structures of being (human): Comment on Philippe Descola’s Beyond nature and culture.” Hau: Journal of Ethnographic Theory 4 (2): 245 – 251 .
Local practice entailed articulation of and among incommensurable forms of knowledge (Lambek 1993).Let me try to elaborate. It proposes in the first instance a structure of differentiations not of positive relations.
How forests think: Toward an anthropology beyond the human. During my fieldwork among Malagasy speakers in Mayotte (Western Indian Ocean) I heard various words referring to members of a semantic domain or Wittgensteinian family of not generally visible and possibly nonmaterial beings I have called spirits. But I think it melts the concept of agency to extend it to melting. Had cognitive psychology been as sophisticated in Lévi-Strauss’ day, he might have made use of it. Is restricted exchange prior to other forms of marriage exchange only logically or also temporally?Descola adds the incisive remark of Jean Pouillon that the structuralist method consists of ordering a set of differences.
This will provide an entrée to discuss Descola’s work.As for seeking the unconscious activity of mind in cultural constructions or by means of cognitive psychology, I do not think these projects need be mutually exclusive. Moreover, from what noncircular position could we confirm with authority that we had surpassed or transcended anthropocentrism?Communication is not the same as reasoning. And in any case, Lévi-Strauss was uninterested in agency; what humans and other beings have in common was to be found by dissolving man, not by reconstituting other beings in man’s likeness.What is the ontological status of Descola’s model of ontologies?