克利福德·格尔茨
格尔茨追随韦伯，认为人是悬挂在自己所编织的意义之网中的动物；由于文化是公共的，对它的分析就是一种探寻意义的阐释，它把巴厘岛斗鸡这样的仪式解读为人们讲给自己听的关于自己的故事。
定位
在爪哇、巴厘岛和摩洛哥做过田野调查的美国人类学家：他主张，文化是一张有待阐释的公共意义之网，而不是有待发现的规律体系；民族志是“深描”，它像阅读文本一样解读社会行动。
核心思想
- 深描
- 文化是意义之网
- 作为文化体系的宗教
- 地方性知识
影响
受影响于 3
马克斯·韦伯
受其影响
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”
依据: AI 草稿
马克斯·韦伯 › 1864–1920
吉尔伯特·赖尔
受其影响
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”
依据: AI 草稿
吉尔伯特·赖尔 › 1900–1976
塔尔科特·帕森斯
受其影响 ✓
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)
依据: 亦见于 Wikidata · Wikidata
塔尔科特·帕森斯 › 1902–1979
影响了 1
保罗·利科
影响了
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)
依据: AI 草稿
保罗·利科 › 1913–2005
批评
受批评于 2
理查德·罗蒂
受其批评
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)
依据: AI 草稿
理查德·罗蒂 › 1931–2007
塔拉勒·阿萨德
受其批评
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
依据: AI 草稿
塔拉勒·阿萨德 › 1932年生
批评了 1
克洛德·列维-斯特劳斯
批评了
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)
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
作品
立场
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”.
生平与背景
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.
其他主要作品
- The Religion of Java (1960)
- Islam Observed (1968)
- The Interpretation of Cultures (1973)
- Negara: The Theatre State in Nineteenth-Century Bali (1980)
- Local Knowledge (1983)
- Works and Lives: The Anthropologist as Author (1988)
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