كليفورد جيرتز
على خطى فيبر، رأى جيرتز أن البشر معلّقون في شبكات من المعاني نسجوها بأنفسهم؛ ولأن الثقافة عامة، فإن تحليلها بحثٌ تأويلي عن المعنى يقرأ طقسًا كمصارعة الديكة في بالي بوصفه حكاية يرويها الناس عن أنفسهم لأنفسهم.
التموضع
أنثروبولوجي أمريكي أجرى عملًا ميدانيًا في جاوة وبالي والمغرب: الثقافة، كما رأى، شبكة عامة من المعاني تُؤوَّل لا مجموعة قوانين تُكتشف، والإثنوغرافيا «وصف كثيف» يقرأ الفعل الاجتماعي كنص.
الأفكار الرئيسة
- الوصف الكثيف
- الثقافة شبكات دلالة
- الدين نظامًا ثقافيًا
- المعرفة المحلية
التأثير
تأثّر بـ 3
ماكس فيبر
تأثّر بـ
Geertz founded his semiotic concept of culture on Weber: ‘man is an animal suspended in webs of significance he himself has spun’, analysed by interpretation (‘Thick Description’, 1973). C. Geertz, “Thick Description: Toward an Interpretive Theory of Culture”, in The Interpretation of Cultures (1973); SEP “Max Weber”
التوثيق: مسودة بالذكاء الاصطناعي
ماكس فيبر › 1864–1920
غلبرت رايل
تأثّر بـ
Geertz took Ryle’s distinction between ‘thin’ and ‘thick’ description – twitch, wink, parodied wink – as the model of ethnography as interpretation (‘Thick Description’, 1973). C. Geertz, “Thick Description: Toward an Interpretive Theory of Culture”, in The Interpretation of Cultures (1973); G. Ryle, “The Thinking of Thoughts: What is ‘Le Penseur’ Doing?” (1968); SEP “Gilbert Ryle”
التوثيق: مسودة بالذكاء الاصطناعي
غلبرت رايل › 1900–1976
تالكوت بارسونز
تأثّر بـ ✓
Trained in Harvard’s Department of Social Relations, Geertz used Parsons’s distinction between cultural and social system to explain a failed Javanese funeral (‘Ritual and Social Change’, 1957). C. Geertz, “Ritual and Social Change: A Javanese Example”, American Anthropologist 59 (1957), in The Interpretation of Cultures (1973); “Passage and Accident” (2000)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
تالكوت بارسونز › 1902–1979
أثّر في 1
بول ريكور
أثّر في
In his Chicago lectures (1975; publ. 1986) Ricœur took up Geertz’s ‘Ideology as a Cultural System’ (1964): at its basic level ideology integrates a community symbolically. P. Ricœur, Lectures on Ideology and Utopia (ed. G. H. Taylor, 1986); C. Geertz, “Ideology as a Cultural System” (1964), in The Interpretation of Cultures (1973)
التوثيق: مسودة بالذكاء الاصطناعي
بول ريكور › 1913–2005
النقد
انتقده 2
ريتشارد رورتي
انتقده
Against Geertz’s warning, Rorty defended ethnocentrism: a liberal culture can only start from its own beliefs, but is distinguished by widening its sympathies (‘On Ethnocentrism’, 1986). R. Rorty, “On Ethnocentrism: A Reply to Clifford Geertz”, Michigan Quarterly Review 25 (1986); in Objectivity, Relativism, and Truth (1991), 203–210; C. Geertz, “The Uses of Diversity” (1986)
التوثيق: مسودة بالذكاء الاصطناعي
ريتشارد رورتي › 1931–2007
طلال أسد
انتقده
Asad argued against Geertz’s definition of religion as a system of symbols that a universal definition of religion is itself a product of post-Reformation Christian history, which separated belief from power and discipline. T. Asad, “Anthropological Conceptions of Religion: Reflections on Geertz”, Man 18 (1983); Genealogies of Religion (1993), ch. 1
التوثيق: مسودة بالذكاء الاصطناعي
طلال أسد › وُلد 1932
ينتقد 1
كلود ليفي ستروس
انتقد
In ‘The Cerebral Savage’ (1967) Geertz objected that Lévi-Strauss dissolves particular cultures into the universal operations of an abstract mind, losing their local meaning. C. Geertz, “The Cerebral Savage: On the Work of Claude Lévi-Strauss”, Encounter 28 (1967); in The Interpretation of Cultures (1973)
التوثيق: مسودة بالذكاء الاصطناعي
كلود ليفي ستروس › 1908–2009
الأعمال
- 1973تأويل الثقافات
خمس عشرة مقالة من 1957–72، يفتتحها المقال البرنامجي الجديد «الوصف الكثيف»: الثقافة نسق عمومي من الرموز تؤوله الأنثروبولوجيا؛ ويضم المجلد «الدين نسقًا ثقافيًا» و«الأيديولوجيا نسقًا ثقافيًا» و«اللعب العميق» عن مصارعة الديكة البالية.
مقالات في التأويل عبر التخصصات: يصف «الأجناس الضبابية» (Blurred Genres) كيف تتجه العلوم الاجتماعية إلى تشبيهات اللعبة والدراما والنص؛ وتعالج أخرى الحس المشترك والفن والقانون أنساقًا ثقافية وتسأل ماذا يعني إدراك «وجهة نظر الأهلي».
الموقف
Geertz is on the map as a bridge between anthropology and the philosophy of the social sciences. In “Thick Description” (1973), the programmatic opening of “The Interpretation of Cultures”, he called his concept of culture semiotic: “believing, with Max Weber, that man is an animal suspended in webs of significance he himself has spun”, he took culture to be those webs and its analysis to be “an interpretive one in search of meaning”. From Gilbert Ryle he took the distinction between a “thin” description of a movement – the contraction of an eyelid – and a “thick” one that says whether it is a twitch, a wink or the parody of a wink. The ethnographer, he wrote, “inscribes” social discourse, and for this he referred to Paul Ricœur’s model of the text. Essays such as “Ideology as a Cultural System” (1964), “Religion as a Cultural System” (1966) and “Deep Play: Notes on the Balinese Cockfight” (1972) applied the approach; Ricœur discussed Geertz’s concept of ideology in his Chicago lectures of 1975. In the 1980s Geertz defended what he called “anti anti-relativism” and argued with Richard Rorty about ethnocentrism. Talal Asad and the authors of “Writing Culture” (1986) questioned a universal concept of religion as a system of symbols and the authority of the interpreting ethnographer; these debates are set out under “Context & critique”.
الحياة والسياق
Clifford Geertz was born in San Francisco on 23 August 1926. After serving in the US Navy from 1943 to 1945 he studied philosophy at Antioch College in Ohio (BA 1950) and then anthropology in Harvard’s interdisciplinary Department of Social Relations, where he worked with Clyde Kluckhohn and Talcott Parsons. As a member of the Modjokuto Project he did fieldwork with Hildred Geertz in eastern Java in 1952–54 and received his doctorate in 1956 with a thesis on Javanese religion. Fieldwork in Bali followed in 1957–58 and, from 1963, repeated stays in Sefrou, Morocco. He taught at Berkeley (1958–60) and at the University of Chicago (1960–70), where he worked in the Committee for the Comparative Study of New Nations. From 1970 he was professor of social science at the Institute for Advanced Study in Princeton, emeritus from 2000. “Works and Lives” received the National Book Critics Circle prize in criticism in 1988. He died in Philadelphia on 30 October 2006.
أعمال رئيسة أخرى
- The Religion of Java (1960)
- Islam Observed (1968)
- The Interpretation of Cultures (1973)
- Negara: The Theatre State in Nineteenth-Century Bali (1980)
- Works and Lives: The Anthropologist as Author (1988)
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