克洛德·列维-斯特劳斯
各个文化中的神话、亲属规则和习俗遵循同样的深层模式，因为各地的人类心智都以成对的对立面来思考。
定位
结构人类学：神话和亲属关系遵循心灵的普遍结构。
核心思想
- 结构主义
- 《野性的思维》（La Pensée sauvage）
- 二元对立
学生: 菲利普·德斯科拉
影响
受影响于 8
让-雅克·卢梭
受其影响
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”
依据: AI 草稿
让-雅克·卢梭 › 1712–1778
卡尔·马克思
西格蒙德·弗洛伊德
受其影响
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)
依据: 亦见于 InPhO · InPhO
西格蒙德·弗洛伊德 › 1856–1939
费迪南·德·索绪尔
受其影响 ✓
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)
费迪南·德·索绪尔 › 1857–1913
埃米尔·涂尔干
受其影响 ✓
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)
埃米尔·涂尔干 › 1858–1917
爱德华·埃文思-普里查德
受其影响
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)
依据: AI 草稿
爱德华·埃文思-普里查德 › 1902–1973
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弗朗茨·博厄斯
受其影响
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)
依据: AI 草稿
弗朗茨·博厄斯 › 1858–1942
马塞尔·莫斯
受其影响
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)
依据: AI 草稿
马塞尔·莫斯 › 1872–1950
影响了 6
雅克·拉康
影响了
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”
依据: 亦见于 InPhO · InPhO
雅克·拉康 › 1901–1981
罗兰·巴特
影响了
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)
依据: AI 草稿
罗兰·巴特 › 1915–1980
阿尔吉达斯·朱利安·格雷马斯
影响了
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)
依据: AI 草稿
阿尔吉达斯·朱利安·格雷马斯 › 1917–1992
V. Y. 穆丁贝
影响了
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)
依据: AI 草稿
V. Y. 穆丁贝 › 1941–2025
菲利普·德斯科拉 教过
教过
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
依据: AI 草稿
菲利普·德斯科拉 › 1949年生
爱德华多·维韦罗斯·德卡斯特罗
影响了
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)
依据: AI 草稿
爱德华多·维韦罗斯·德卡斯特罗 › 1951年生
批评
受批评于 6
保罗·利科
受其批评
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
依据: AI 草稿
保罗·利科 › 1913–2005
克利福德·格尔茨
受其批评
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
克利福德·格尔茨 › 1926–2006
皮埃尔·布迪厄
受其批评
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
依据: AI 草稿
皮埃尔·布迪厄 › 1930–2002
雅克·德里达
受其批评
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)
依据: AI 草稿
雅克·德里达 › 1930–2004
翁贝托·埃科
受其批评
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)
依据: AI 草稿
翁贝托·埃科 › 1932–2016
茨维坦·托多罗夫
受其批评
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”
依据: AI 草稿
茨维坦·托多罗夫 › 1939–2017
批评了 5
阿蒂尔·德·戈比诺
批评了
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
依据: AI 草稿
阿蒂尔·德·戈比诺 › 1816–1882
爱德华·韦斯特马克
批评了
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)
依据: AI 草稿
爱德华·韦斯特马克 › 1862–1939
卡尔·古斯塔夫·荣格
批评了
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
依据: AI 草稿
卡尔·古斯塔夫·荣格 › 1875–1961
布罗尼斯拉夫·马林诺夫斯基
批评了
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
依据: AI 草稿
布罗尼斯拉夫·马林诺夫斯基 › 1884–1942
让-保罗·萨特
批评了
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”
依据: AI 草稿
让-保罗·萨特 › 1905–1980
作品
- 1955忧郁的热带
游记、民族学、哲学——其中有南比克瓦拉人中的“书写课”。
修补术与分类——最后一章反对萨特。
立场
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.
生平与背景
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.
其他主要作品
- 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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