क्लोद लेवी-स्त्रोस
संस्कृतियों में मिथक, नातेदारी के नियम और रिवाज एक ही गहरे प्रतिरूपों का अनुसरण करते हैं, क्योंकि मानव मन हर जगह विलोम-युग्मों में सोचता है।
पृष्ठभूमि
संरचनात्मक मानवशास्त्र: मिथक और नातेदारी मन की सार्वभौम संरचनाओं का अनुसरण करते हैं।
मुख्य विचार
- संरचनावाद
- जंगली चिंतन (La Pensée sauvage)
- द्विआधारी विरोध
शिष्य: फ़िलिप देस्कोला
प्रभाव
जिनसे प्रभावित 8
जाँ-जाक रुसो
जिनसे प्रभावित
In a lecture of 1962 Lévi-Strauss called Rousseau founder of the human sciences, making his identification with the other and all living beings anthropology’s principle. C. Lévi-Strauss, “Jean-Jacques Rousseau, fondateur des sciences de l’homme” (1962), in Anthropologie structurale deux (1973); Tristes tropiques (1955); SEP “Jean Jacques Rousseau”
साक्ष्य: AI मसौदा
जाँ-जाक रुसो › 1712–1778
कार्ल मार्क्स
जिनसे प्रभावित
Lévi-Strauss counted Marxism among his ‘three mistresses’ (1955) and called his work a contribution to the theory of superstructures, barely sketched by Marx (La pensée sauvage, 1962). C. Lévi-Strauss, Tristes tropiques (1955); La pensée sauvage (1962)
साक्ष्य: InPhO में भी · InPhO
कार्ल मार्क्स › 1818–1883
ज़ीगमुंड फ़्रॉइड
जिनसे प्रभावित
Lévi-Strauss compared the shaman’s cure with psychoanalysis: both make a disorder thinkable through a symbolic structure the patient lives through (‘L’efficacité symbolique’, 1949). C. Lévi-Strauss, “L’efficacité symbolique”, Revue de l’histoire des religions (1949), in Anthropologie structurale (1958); Tristes tropiques (1955)
साक्ष्य: InPhO में भी · InPhO
ज़ीगमुंड फ़्रॉइड › 1856–1939
फर्दिनान्द द सस्यूर
जिनसे प्रभावित ✓
After meeting Jakobson in New York, Lévi-Strauss took structural linguistics after Saussure as the model for anthropology, analysing kinship as a system of differences (Word, 1945). C. Lévi-Strauss, “L’analyse structurale en linguistique et en anthropologie”, Word 1 (1945), in Anthropologie structurale (1958); Les structures élémentaires de la parenté (1949)
फर्दिनान्द द सस्यूर › 1857–1913
एमिल दुरकेम
जिनसे प्रभावित ✓
Lévi-Strauss continued Durkheim and Mauss’s study of primitive classification (1903) but explained classifications by the structure of the human mind rather than of society (La pensée sauvage, 1962). C. Lévi-Strauss, “French Sociology”, in G. Gurvitch and W. E. Moore (eds.), Twentieth Century Sociology (1945); La pensée sauvage (1962); É. Durkheim and M. Mauss, “De quelques formes primitives de classification”, Année sociologique 6 (1903)
एमिल दुरकेम › 1858–1917
ई. ई. इवांस-प्रिचर्ड
जिनसे प्रभावित
Lévi-Strauss read Evans-Pritchard’s Nuer Religion (1956), with its ‘twins are birds’, as a step toward a structural interpretation of totemism (Le totémisme aujourd’hui, 1962). C. Lévi-Strauss, Le totémisme aujourd’hui (1962); E. E. Evans-Pritchard, Nuer Religion (1956)
साक्ष्य: AI मसौदा
ई. ई. इवांस-प्रिचर्ड › 1902–1973
सभी दिखाएँ (8)कम दिखाएँ
फ़्रांत्स बोआज़
जिनसे प्रभावित
Lévi-Strauss, in New York from 1941, credited Boas with seeing that cultural phenomena, like language, are structured unconsciously (‘Histoire et ethnologie’, 1949; Anthropologie structurale, 1958). C. Lévi-Strauss, “Histoire et ethnologie”, Revue de métaphysique et de morale (1949), in Anthropologie structurale (1958); F. Boas, “The Limitations of the Comparative Method of Anthropology” (1896)
साक्ष्य: AI मसौदा
फ़्रांत्स बोआज़ › 1858–1942
मार्सेल मॉस
जिनसे प्रभावित
In his ‘Introduction à l’œuvre de Marcel Mauss’ (1950) Lévi-Strauss read The Gift as a forerunner of the structural analysis of exchange and mana as a ‘floating signifier’. C. Lévi-Strauss, “Introduction à l’œuvre de Marcel Mauss”, in M. Mauss, Sociologie et anthropologie (1950); Les structures élémentaires de la parenté (1949)
साक्ष्य: AI मसौदा
मार्सेल मॉस › 1872–1950
जिन्हें प्रभावित किया 6
जाक लाकाँ
जिन्हें प्रभावित किया
Lacan took from Lévi-Strauss’s Elementary Structures of Kinship (1949) that a symbolic law of exchange orders human relations, the core of his symbolic order (‘Fonction et champ’, 1953). J. Lacan, “Fonction et champ de la parole et du langage en psychanalyse” (1953), in Écrits (1966); C. Lévi-Strauss, Les structures élémentaires de la parenté (1949); SEP “Jacques Lacan”
साक्ष्य: InPhO में भी · InPhO
जाक लाकाँ › 1901–1981
रोलां बार्थ
जिन्हें प्रभावित किया
Barthes took Lévi-Strauss’s structural analysis of myth as a model for analysing narratives as combinations of units and functions (‘Introduction à l’analyse structurale des récits’, 1966). R. Barthes, “Introduction à l’analyse structurale des récits”, Communications 8 (1966); “L’activité structuraliste” (1963), in Essais critiques (1964)
साक्ष्य: AI मसौदा
रोलां बार्थ › 1915–1980
अल्गिर्दास जूलियन ग्रेमास
जिन्हें प्रभावित किया
Greimas drew on Lévi-Strauss’s analysis of myth for his actantial model (Sémantique structurale, 1966) and reworked his Bororo reference myth in an essay on mythic narrative (1966). A. J. Greimas, Sémantique structurale (1966); “Éléments pour une théorie de l’interprétation du récit mythique”, Communications 8 (1966); C. Lévi-Strauss, Le cru et le cuit (1964)
साक्ष्य: AI मसौदा
अल्गिर्दास जूलियन ग्रेमास › 1917–1992
वी. वाई. मुदिम्बे
जिन्हें प्रभावित किया
Mudimbe credited Lévi-Strauss’s structuralism with breaking evolutionist anthropology and opening a new reading of African systems of thought (The Invention of Africa, 1988). V. Y. Mudimbe, The Invention of Africa (1988); L’Odeur du père (1982)
साक्ष्य: AI मसौदा
वी. वाई. मुदिम्बे › 1941–2025
फ़िलिप देस्कोला जिन्हें पढ़ाया
जिन्हें पढ़ाया
Descola wrote his doctoral thesis on the Achuar of Amazonian Ecuador under Lévi-Strauss’s supervision (EHESS, 1983); it was printed as La nature domestique (1986). P. Descola, La nature domestique (1986); Collège de France, biography of P. Descola
साक्ष्य: AI मसौदा
फ़िलिप देस्कोला › जन्म 1949
एदुआर्दो वीवेइरोस दे कास्त्रो
जिन्हें प्रभावित किया
Viveiros de Castro reread Lévi-Strauss’s Mythologiques as an Amerindian theory of transformation and continued it in his perspectivism (‘Cosmological Deixis’, 1998; Métaphysiques cannibales, 2009). E. Viveiros de Castro, “Cosmological Deixis and Amerindian Perspectivism”, Journal of the Royal Anthropological Institute 4 (1998); Métaphysiques cannibales (2009)
साक्ष्य: AI मसौदा
एदुआर्दो वीवेइरोस दे कास्त्रो › जन्म 1951
आलोचना
जिनके द्वारा आलोचित 6
पॉल रिक्यूर
जिनके द्वारा आलोचित
Ricœur called Lévi-Strauss’s structuralism ‘a Kantianism without a transcendental subject’ and argued that it suits totemic myth but not traditions that reinterpret themselves historically (‘Structure et herméneutique’, 1963). P. Ricœur, “Structure et herméneutique”, Esprit (Nov. 1963), repr. in Le conflit des interprétations (1969); Lévi-Strauss’s reply in the same issue
साक्ष्य: AI मसौदा
पॉल रिक्यूर › 1913–2005
क्लिफ़ोर्ड गीर्ट्ज़
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
क्लिफ़ोर्ड गीर्ट्ज़ › 1926–2006
पियरे बूर्दियो
जिनके द्वारा आलोचित
Bourdieu objected that Lévi-Strauss’s structuralism reduces practice to executing rules, ignoring the timing and strategies of gift exchange (Outline of a Theory of Practice, 1972). P. Bourdieu, Esquisse d’une théorie de la pratique (1972); Le sens pratique (1980), Book I, ch. 1
साक्ष्य: AI मसौदा
पियरे बूर्दियो › 1930–2002
जाक देरिदा
जिनके द्वारा आलोचित
In Of Grammatology (1967) Derrida read Lévi-Strauss’s ‘Writing Lesson’ as Rousseauist nostalgia for an innocent community of speech, untouched by the violence of writing. J. Derrida, De la grammatologie (1967), part II, ch. 1 “La violence de la lettre: de Lévi-Strauss à Rousseau”; “La structure, le signe et le jeu” (1966)
साक्ष्य: AI मसौदा
जाक देरिदा › 1930–2004
उम्बर्तो एको
जिनके द्वारा आलोचित
In La struttura assente (1968) Eco objected that Lévi-Strauss turns structure from a methodological model into an ontological reality, the structure of the human mind. U. Eco, La struttura assente (1968)
साक्ष्य: AI मसौदा
उम्बर्तो एको › 1932–2016
त्ज़वेतान तोदोरोव
जिनके द्वारा आलोचित
In Nous et les autres (1989) Todorov criticised Lévi-Strauss’s cultural relativism, arguing that taken consistently it leaves no ground for judging any regime, even a totalitarian one. T. Todorov, Nous et les autres. La réflexion française sur la diversité humaine (1989), part I, chapter “Lévi-Strauss”
साक्ष्य: AI मसौदा
त्ज़वेतान तोदोरोव › 1939–2017
जिनकी आलोचना की 5
आर्थर द गोबिनो
जिनकी आलोचना की
Against Gobineau’s doctrine of unequal races Lévi-Strauss set the diversity of cultures, whose progress arises from exchange and collaboration between them (Race et histoire, UNESCO, 1952). C. Lévi-Strauss, Race et histoire (UNESCO, 1952), ch. 1 and conclusion
साक्ष्य: AI मसौदा
आर्थर द गोबिनो › 1816–1882
एडवर्ड वेस्टरमार्क
जिनकी आलोचना की
Lévi-Strauss rejected Westermarck’s derivation of the incest taboo from an innate aversion among those raised together: what instinct secured would need no prohibition (Elementary Structures, 1949). C. Lévi-Strauss, Les structures élémentaires de la parenté (1949), ch. 2; E. Westermarck, The History of Human Marriage (1891)
साक्ष्य: AI मसौदा
एडवर्ड वेस्टरमार्क › 1862–1939
कार्ल गुस्टाफ युंग
जिनकी आलोचना की
Lévi-Strauss rejected Jung’s view that archetypes carry fixed meanings, likening it to the old error that sounds have inherent meanings (‘The Structural Study of Myth’, 1955). C. Lévi-Strauss, “The Structural Study of Myth”, Journal of American Folklore 68 (1955); Anthropologie structurale (1958), ch. 11
साक्ष्य: AI मसौदा
कार्ल गुस्टाफ युंग › 1875–1961
ब्रॉनिस्लाव मालिनोव्स्की
जिनकी आलोचना की
Lévi-Strauss objected that Malinowski’s functionalism forbids itself history and comparison yet claims general truths from the intensive study of a single society (‘Histoire et ethnologie’, 1949). C. Lévi-Strauss, “Histoire et ethnologie”, Revue de métaphysique et de morale 54 (1949); Anthropologie structurale (1958), ch. 1
साक्ष्य: AI मसौदा
ब्रॉनिस्लाव मालिनोव्स्की › 1884–1942
ज्यां-पाल सार्त्र
जिनकी आलोचना की
In the last chapter of The Savage Mind (1962) Lévi-Strauss objected that Sartre’s dialectical reason privileges history and the modern subject, treating other societies as less dialectical. C. Lévi-Strauss, La pensée sauvage (1962), ch. 9 “Histoire et dialectique”
साक्ष्य: AI मसौदा
ज्यां-पाल सार्त्र › 1905–1980
कृतियाँ
यात्रा-वृत्तांत, नृवंशविज्ञान, दर्शन – नाम्बिक्वारा के बीच “लेखन का पाठ” सहित।
ब्रिकोलाज और वर्गीकरण – सार्त्र के विरुद्ध एक अंतिम अध्याय सहित।
मत
Lévi-Strauss transferred the structural method of linguistics to anthropology. Kinship systems, myths and classifications, he argued, are like languages: their meaning lies not in individual elements but in the relations between them, often binary oppositions such as raw and cooked, nature and culture. The incest taboo and marriage rules create society through the exchange of women between groups. In The Savage Mind he showed that so-called “primitive” thought is not prelogical but a rigorous “science of the concrete,” working like a bricoleur with what is at hand. In four volumes of Mythologiques he analysed hundreds of American myths as transformations of one another. He made structuralism the leading intellectual movement of 1960s France.
जीवन और संदर्भ
Lévi-Strauss was born in Brussels in 1908 to French parents and studied law and philosophy in Paris. As a young professor in São Paulo he undertook expeditions to the Bororo and Nambikwara in Brazil. During the Second World War he lived in exile in New York, where he met the linguist Roman Jakobson. From 1959 he taught at the Collège de France; he died in 2009, aged 100.
अन्य प्रमुख कृतियाँ
- The Elementary Structures of Kinship (1949)
- Tristes Tropiques (1955)
- Structural Anthropology (1958)
- The Savage Mind / Wild Thought (1962)
- Mythologiques (1964–71)
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