Academic literature on the topic 'Claude (1908-2009)'
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Journal articles on the topic "Claude (1908-2009)"
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Descola, Philippe. "Claude Lévi-Strauss (1908-2009)." La lettre du Collège de France, no. 29 (July 1, 2010): 36–38. http://dx.doi.org/10.4000/lettre-cdf.937.
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Bera, Gautam Kumar. "Claude Levi-Strauss (1908–2009)." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 10, no. 1 (January 2010): 129–32. http://dx.doi.org/10.1177/0972558x1001000112.
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Kuper, Adam. "Claude Lévi-Strauss (1908–2009)." Nature 462, no. 7275 (December 2009): 862. http://dx.doi.org/10.1038/462862a.
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Belmont, Nicole. "Claude Lévi-Strauss (1908–2009)." Fabula 51, no. 1-2 (May 2010): 90–92. http://dx.doi.org/10.1515/fabl.2010.009.
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Brara, Rita. "Claude Lévi-Strauss, 1908–2009." Contributions to Indian Sociology 44, no. 3 (October 2010): 389–93. http://dx.doi.org/10.1177/006996671004400308.
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Journet, Nicolas. "Claude Lévi-Strauss (1908-2009)." Sciences Humaines Les Essentiels, HS3 (April 1, 2018): 114–15. http://dx.doi.org/10.3917/sh.hs3.0114.
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Bucher, Bernadette. "Claude Gustave Lévi-Strauss (1908-2009)." American Anthropologist 112, no. 4 (November 29, 2010): 693–97. http://dx.doi.org/10.1111/j.1548-1433.2010.01295.x.
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Erikson, Philippe. "Claude Lévi-Strauss (1908-2009), in memoriam." Journal de la société des américanistes 105, no. 105-2 (December 20, 2019): 7–8. http://dx.doi.org/10.4000/jsa.17125.
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Adam, Michel. "Hommage à Claude Lévi-Strauss (1908-2009)." Études rurales, no. 184 (April 7, 2009): 1–4. http://dx.doi.org/10.4000/etudesrurales.10459.
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Journet, Nicolas. "Claude Lévi-Strauss (1908-2009). Le plus philosophe des ethnologues." Sciences Humaines N° Hors-série, HS11 (January 6, 2022): 35. http://dx.doi.org/10.3917/sh.hs11.0035.
Full textDissertations / Theses on the topic "Claude (1908-2009)"
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Salmon, Gildas. "Logique concrète et transformations dans l'anthropologie structurale de Claude Lévi-Strauss." Paris 1, 2009. https://buadistant.univ-angers.fr/login?url=https://www.cairn.info/les-structures-de-l-esprit--9782130590651.htm.
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Avec le concept de transformation, Lévi-Strauss invente une nouvelle manière de pratiquer la comparaison en anthropologie au lieu de répertorier les ressemblances entre les cultures, il choisit de s'appuyer sur la systématicité des différences qui les unissent. Or cette redéfinition de la méthode comparative est intrinsèquement liée à une restauration de I' ambition de découvrir a partir de I' ethnologie les lois de l' esprit humain les transformations ne sont pas construites par le comparatiste ; elles correspondent aux opérations intellectuelles qui sous-tendent les systèmes symboliques qu'il étudie. A travers une analyse épistémologiques des savoirs mobilisés par Lévi-Strauss pour eclairer la logique concrète qui régit ces transformations (anthropologie, mythologie, linguistique, psychanalyse), la présente étude cherche à dégager les conditions historiques de possibilité de I'anthropologie structurale.
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Lalèyê, Issiaka-Prosper. "Connaissance de la mentalité : épistémologie génétique et critique de l'anthropologie." Paris 5, 1988. http://www.theses.fr/1988PA05H005.
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Conformément à son étymologie, la vocation de l'anthropologie est d'être la connaissance de l'homme par l'homme. Une telle connaissance doit réaliser son aspiration à la scientificité en respectant scrupuleusement la nature véritable de son objet dont l'essentiel est d'être toujours et partout un sujet. Biologiste de formation et désireux d'édifier une embryologie de l'intelligence humaine, Piaget s'engagea dans un processus qui fit de lui un psychologue de renommée internationale. Mais cet auteur tira aussi de ses découvertes relatives à l'intelligence de l'enfant en même temps qu'a l'intelligence de l'homme adulte telle que celle-ci peut être observée dans les principales sciences allant de la mathématique a la sociologie en passant par la logique, la psychologie et la biologie, une épistémologie génétique qu'il nous a paru opportun d'appliquer à la lecture critique des écrits d'un certain nombre de penseurs qui ont en commun le fait de s'être intéresse a la connaissance de la mentalité. Le complexe méthodologique mis au point par Piaget pour aider à la réalisation d'une épistémologie soucieuse de scientificité fut, ainsi, tour a tour applique à G. Le Bon, Lévy-Bruhl, les auteurs qui ont œuvré dans le cadre de la revue ethnopsychologie fondée par A. Miroglio et a C. Lévi-Strauss. La comparaison critique des quatre apports opère par ces auteurs, faite à la lumière des principaux enseignements de l'épistémologie génétique piagétienne, donne lieu à une systématique du problème de la connaissance de la mentalité. Cette systématique s'appuie sur une définition de la mentalité réalisée en deux approches complémentaires et sur les particularités de la situation actuelle de l’Afrique marquée, quant à elle, par le fait d'être en situation postcoloniale et d'être aux prises avec un ensemble complexe de problèmes; ceux dits du "développement". L’ensemble de la thèse s'achève sur la considération de ce qui est requis, en Afrique ou ailleurs, pour que puisse naitre une anthropologie centrée sur les problèmes de la mentalité et son dynamisme propre.
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Rakotondrabe, Modeste. "Anthropologie et philosophie chez levy-bruhl et levi-strauss." Université Marc Bloch (Strasbourg) (1971-2008), 1987. http://www.theses.fr/1987STR20031.
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Le sauvage de levi-strauss est-il different du primitif de levybruhl ? l'anthropologie structurale est-elle plus apte que le primitivisme de levy-bruhl a inaugurer un dialogue authentique avec une pensee autre ? l'ethnologie peut-elle se constituer en science emancipee de toute prise de position philosophique et ideologique ? par le biais d'une comparaison entre deux moments caracteristiques de l'histoire de la pensee ethnologique francaise, cette etude se veut une esquisse de reflexion epistemologique sur le rapport de l'ethnologie avec la philosophie et les ideologiesIs levi-strauss's uncivilized different from levy-bruhl's primitive ? is structural anthropology more able than levy-bruhl's primitivism to inaugurate an authentical discussion with a different thought ? can ethnology become a science emancipated from any philosophic and ideologic stand ? by comparing two characteristic periods of history of french ethnologic thought, this work intend to be an essay of epistemologic reflexion on ethnology's relation with philosophy and ideologies
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Basualdo, Carina Gabriela. "Lacan (Freud) Lévi-Strauss. Il n'y a pas de rapport épistémologique." Paris 7, 2003. http://www.theses.fr/2003PA070033.
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L'influence de la linguistique structuraliste de l'Ecole de Prague a été trop soulignée à l'heure de considérer le rapport entre Jacques Lacan et Claude Lévi-Strauss. Une perspective épistémologique permet une étude approfondie de ce rapport, au delà du récit historique et d'une explication paradigmatique. Deux questions ont orientés notre recherche : 1) pourquoi Lévi Strauss n'a pas lu Lacan (au sens stricte du terme lecture) ? ; 2) pourquoi si Lacan a été si influencé par la pensée lévi-straussienne, l'a-t-il quitté lorsqu'il fut avancé dans son enseignement ? Nous avons fait une lecture transversale de l'enseignement de Lacan en étudiant son rapport à la théorie structuraliste de Lévi-Strauss. Ensuite, nous avons fait une révision des avancées de Lévi-Strauss à propos de la parenté et de la mythologie, avec une perspective psychanalytiqueIt has too often been underlined that the study of the relationship between Jacques Lacan and Claude Lévi-Strauss has been strongly influenced by the structuralist linguistics of the Prague School. An epistemological perspective allows for a more profound analysis of this relationship, beyond a historical narrative and a paradigmatic explanation. Two questions have guided our research : 1) why did Lévi-Strauss not read Lacan (in the strict sense of the word reading) ? ; If it is true that Lacan has been strongly influenced by Lévi-Strauss' thought, why has he abandoned him in his later teaching ? We made a transversal reading of Lacan's teaching while studying his relationship to Lévi-Strauss' structuralist theory. Next, we analysed the work of Lévi-Strauss on kinship and mythology in a psychoanalytical perspective
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Machado, Cristiane Marques. "Poética do lugar em O Turista Aprendiz, de Mário de Andrade, Angústia, de Graciliano Ramos, e Tristes Trópicos, de Claude Lévi-Strauss." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2008. http://hdl.handle.net/10183/17818.
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Ce travail cherche à analyser les rapports en Littérature Comparée/Espace, en établissant des représentations de l'altérité à partir des définitions des termes étranger, de Julia Kristeva, en Étrangers à nous-mêmes (1994), et exotisme, de Victor Ségalen, en Essai sur l'exotisme : une esthétique du divers (1978). Telles définitions sont problématisées par l'analyse d'approche comparatiste de Angústia (s/d), de Graciliano Ramos; O turista aprendiz (2002), de Mário de Andrade; et Tristes trópicos (1996), de Claude Lévi-Strauss. Chacune de ces oeuvres traduit des formes de perception du réel que l'écriture transforme en fable du lieu. Notre but c'est de comparer l'expérience de déplacement dans l'espace de Mário, Lévi-Strauss et Luís da Silva bien que d'analyser comment le sentiment et la sensation d'exotisme exercent des influences sur leurs parcours. Donc nous avons essayé de retirer des ouvres la figure d'étranger assumée par ces trois étrangers. Pour cela, nous avons capté la forme avec laquelle chacun transgresse la géographie physique des lieux visités/habités, en la reconfigurant et en établissant une sorte de transgéographie. Tout cela nous a fait concluir que l'expérience de déplacement dans l'espace et la perception du réel ne produisent pas seulement des fables du lieu, comme en Tristes trópicos et O turista aprendiz mais aussi des tragédies du lieu, comme dans le cas de Angústia. Fable ou tragédie, le fondamental même c'est d'admettre que, sans l'exil de Luís da Silva, Mário et Lévi- Strauss, le goût de l'errance ne pourrait être affiné (Glissant, 1990). Et cette errance, vécue plus ou moins consciemment par nos étrangers, étend l'expérience du déplacement à une poétique de la relation. Ainsi, leurs identités, avant basées sur le Même, deviennent rizhomatiques par la relation avec l'Outre. De plus, le récit de voyages des nos exotes ou voyageurs-nés se transformes en récit d'eux-mêmes. Il faut encore souligner que, à partir de ce déploiement identitaire declanché par le déplacement géographique, nous pouvons envisager une poétique de la relation où l'immensité de l'espace se (con)fond avec l'immensité intime, comme une vraie dialectique de l'extérieur et l'intérieur.A presente dissertação aborda as relações em Literatura Comparada/Espaço, estabelecendo representações da alteridade a partir das definições de estrangeiro, de Julia Kristeva, em Estrangeiros pra nós mesmos (1994), e de exotismo, de Victor Ségalen, em seu Essai sur l'exotisme: une esthétique du divers (1978). Tais definições são problematizadas através do enfoque comparatista de Angústia (s/d), de Graciliano Ramos; O turista aprendiz (2002), de Mário de Andrade; e Tristes trópicos (1996), de Claude Lévi-Strauss. Cada uma destas obras traduz, à sua maneira, formas e modos de percepção do real circundante que a escritura transforma em fábula do lugar. Nosso objetivo consiste não apenas em comparar a experiência de deslocamento no espaço empreendida pelos estrangeiros Mário, Lévi-Strauss e Luís da Silva, mas também em analisar a forma como o sentimento e a sensação de exotismo interferem no percurso de cada um deles. Para tanto, tentamos extrair das obras citadas a figura de estrangeiro assumida por Luís da Silva, Mário de Andrade e Claude Lévi- Strauss. Além disso, captamos a forma com que cada um desses estrangeiros transgride a geografia física dos lugares visitados/habitados, reconfigurando-a por meio da subjetividade e estabelecendo, assim, uma espécie de transgeografia. De nossas análises, concluímos que a experiência do deslocamento no espaço e a percepção do real circundante nem sempre produzem fábulas do lugar, como em O turista aprendiz e Tristes trópicos, mas em alguns casos, como o de Angústia, não deixam de resultar em tragédias do lugar. Fábula ou tragédia, o fundamental mesmo é admitir que, sem o "exílio" por que passam Luís da Silva, Mário Andrade e Lévi-Strauss, não se poderia afinar o gosto pela errância. E essa errância, experimentada ora mais ou menos conscientemente por nossos estrangeiros e corcundas de alma, faz com que a experiência no espaço se estenda necessariamente para uma poética da relação. Assim, suas identidades, antes enraizadas no Mesmo, acabam por desdobrar-se rizomaticamente, pela relação com o Outro, e por transformar os relatos de viagem e retirança de nossos exotes e voyageurs-nés em relatos de si mesmos. Cabe-nos ainda ressaltar que, a partir desse desdobramento identitário provocado pelo deslocamento geográfico, podemos entrever uma poética do encontro em que a imensidão do espaço se (con)funde com a imensidão íntima em uma verdadeira dialética do exterior e do interior.
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Debaene, Vincent. "Les Deux Livres de l'ethnographe : l'éthnologie française au XXe siècle: entre science et littérature." Paris 4, 2004. http://www.theses.fr/2004PA040209.
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Ce travail s’attache à retracer l’histoire des rapports entre la littérature et les sciences de l’homme en France au cours du XXe siècle, à partir d’une discipline particulière, l’ethnologie, et d’un phénomène singulier : la publication, par nombre d’ethnographes de la première génération, de deux ouvrages, l’un « scientifique », l’autre « littéraire ». Les cas les plus célèbres sont ceux de Michel Leiris qui écrit, d’une part, L’Afrique fantôme (1934) et, d’autre part, La Langue secrète des Dogons de Sanga (1938), et de Claude Lévi-Strauss qui, d’un côté, publie La Vie familiale et sociale des Indiens Nambikwara (1948) et, de l’autre, Tristes tropiques (1955). Ce ne sont cependant pas les seuls ; on trouve aussi ce « face-à-face » entre science et littérature chez Alfred Métraux, Marcel Griaule, Jacques Soustelle, etc. Après un premier moment qui envisage la fondation de l’ethnologie, et un second qui situe la discipline dans le contexte du genre voyage au XXe siècle, la partie centrale de la thèse est consacrée à une à la fois enquête historique et épistémologique qui lit l’émergence des sciences de l’homme comme le dernier prolongement de la crise des Belles-Lettres, entamée à la charnière des XVIIIe et XIXe siècles, moment à partir duquel s’est instituée l’opposition entre science et littérature. Elle relate et analyse un processus complexe de « dépossession de l’artiste par le savant », selon une formule de Lanson, par lequel les sciences humaines s’approprient un domaine jusque là réservé à la littérature – la connaissance de l’homme – et achèvent de défaire la solidarité entre littérature et anthropologie autrefois assurée par la rhétorique. La quatrième partie nuance ce constat pessimiste en détaillant, à partir des œuvres de Leiris et Lévi-Strauss, l’articulation qui, ponctuellement, peut lier une pratique littéraire et un discours scientifiqueThis study reviews the history of the relationship between literature and the social sciences in France during the 20th century from the vantage point of a particular discipline, ethnology. It is a striking fact that several members of the first generation of ethnographers published two books, one “literary”, one “scientific”. The most famous cases are those of Michel Leiris, author of L’Afrique fantôme (1934) and of La Langue secrète des Dogons de Sanga (1938), and Claude Lévi-Strauss, who wrote both La Vie familiale et sociale des Indiens Nambikwara (1948) and Tristes tropiques (1955). There is further proof of this inter-disciplinary confrontation between science and literature in the work of Alfred Métraux, Marcel Griaule, and Jacques Soustelle, among others. The first part of this study considers the foundation of the ethnology; a second part locates the discipline in the context of travel-writing in the twentieth century. The central part of the thesis is then devoted to an historical and epistemological investigation which interprets the emergence of the social sciences in terms of a final prolongation of the crisis of “Belles-Lettres”, the crisis which began at the turn of the nineteenth century (during the years in which the opposition between science and literature began to crystallise). What is at stake here is a complex process whereby "the artist was dispossesed by the scientist" (Lanson), whereby the social sciences came to adapt the knowledge of man hitherto reserved to literature and so dissolve the ties between literature and anthropology that had formerly been sustained by rhetoric. A fourth and final part of the thesis qualifies this pessimistic assessment by analysing in more detail the modes of articulation that, in practice, may relate literary writing and scientific speech
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Mendes, Tássia Nogueira Eid. "Lévi-Strauss e a tríade da estrutura: a linguagem, o simbólico e o inconsciente." Universidade Federal de São Carlos, 2014. https://repositorio.ufscar.br/handle/ufscar/4882.
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Previous issue date: 2014-04-10Universidade Federal de Sao Carlos
This research had as a goal a better definition of the notion of unconscious in the work of Claude Lévi-Strauss. In the early texts, such as The Symbolic Efficacy (1949), this concept is introduced as a set of structural laws, named Symbolic function. Nevertheless, throughout the path of the levi-straussian work, this terminology fades bit-by-bit, making room for concepts like the symbolic thought. In its turn, this concept imprints the determination of symbolism, characteristic that defines mankind, and thus, the unconscious defines humanity itself. Placed between nature and culture, the unconscious therefore is paradoxically plural and universal, allowing the apprehension of an integrated reality. The pair unconscious/ conscious characterizes the different levels of the phenomenon that Lévi-Strauss analyses in his anthropology, granting two types of investigation: inductive and deductive. The proposal of an unconscious facet of the social phenomenon made possible the prescription of two discontinued methods. The exam of the empirical and transcendental realities is orchestrated in a way of establishing, at the same time, an irreducibly statement between nature and culture and a refusal to old-fashioned dualisms. In this work, throughout the developments of the notion unconscious in the work of Lévi-Strauss, we hope to demonstrate that this concept is symbolic, and that such an analysis implies the investigation of the passage between nature and culture. Therefore, we hope to set the implications of this notion to the definition of mankind in the work of Lévi- Strauss.
Esse trabalho teve como objetivo melhor definir a noção de inconsciente na obra de Lévi-Strauss. Em textos iniciais, como a A eficácia simbólica (1949), esse conceito é apresentado como um conjunto de leis estruturais, nomeado função simbólica. Não obstante, ao longo do percurso da obra levistraussiana, pouco a pouco, o termo função simbólica se desvanece, dando lugar a conceitos como: pensamento simbólico. Este, por sua vez, marca a determinação do simbolismo na obra do antropólogo, noção, esta, que define o estatuto de humanidade. Desse modo, o inconsciente passa a caracterizar não só o pensamento simbólico, mas a própria definição da humanidade (LÉVI-STRAUSS, 2012). Situado entre natureza e cultura tal qual o homem e, portanto, paradoxalmente plural e universal, o inconsciente levistraussiano permite a apreensão de uma realidade integrada. O par consciente/inconsciente, ao qualificar os diferentes níveis dos fenômenos aos quais se dedica Lévi-Strauss, operacionaliza o uso tanto da indução quanto da dedução na investigação a que se propôs. A postulação de uma faceta inconsciente dos fenômenos sociais foi o que permitiu uma abordagem completa da realidade, prescrevendo métodos aparentemente descontínuos.. Desse modo, a abordagem do empírico e do transcendental é orquestrada de maneira a prescrever uma irredutibilidade entre as ordens natureza e cultura, ao mesmo tempo, uma recusa à antigos dualismos (sensível/inteligível, corpo/espírito, natureza/cultura). Neste texto, esperamos, através da marcha demonstrativa da função simbólica ao longo dos desenvolvimentos da obra do antropólogo, ter contribuído para uma compreensão do inconsciente, na antropologia estrutural, como simbólico. Ordem que subjaz a pluralidade cultural, assim como confere o universal almejado pela cientificidade esquadrinhada por Lévi-Strauss. A análise do conceito de função simbólica implica, inelutavelmente, o exame da passagem entre natureza e cultura, bem como o lugar que cabe a humanidade mediante estas duas esferas.
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Baunez-Bourain, Marie-Jo. "Anthropologie clinique du visage." Paris 7, 2013. http://www.theses.fr/2013PA070103.
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Du visage effrayant au visage, les éléments de la structure ont été redéployés à partir du principe de réalité au principe de plaisir d'une part, du narcissisme originaire à l'Idéal du Moi d'autre part. En reconsidérant la plastique de ce visage effrayant halluciné dans la schizophrénie, et celle retrouvée sur les poteries„ et en anthropologie dans l'ouvrage La Voie Des Masques de C. Lévi-Strauss, nous avons conclu à une fonction psychique introduisant un changement d'état, autant chez le sujet que dans le social. Ce visage-là à qui nous attribuons le statut du Vorstellungrepreisentanz de Das Ding structure le sujet de l'inconscient S, par l'intégration de la prohibition de l'inceste. Cette hallucination était dans notre clinique une tentative de reconstruction secondaire, remobilisée par les fantasmes originairesFrom the frightening face to the face, the elements of structure must be spread out again, from the principle of reality to the pleasure principle on one hand from the primaty narcissism to the ego ideal on the other hand. Reconsidering the plastic that frightening face, the one found in potteries and the one described in Anthropology, mainly in the C. Levi-Strauss book : La voie des masques, we concluded to the existence of the psychic function bringing forth a change of state as much for the subject as for social issues. That very face which function referred to a Vorstellungrepreisentanz of Das Ding, structures the subject of the unconsciousness by the integration of the incest prohibition. In our clinic, that hallucination was an attempt of secondary reconstruction, remobilised by primai phantasm
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Gonçalves, Sandra Maria Luvizutto. "Novas matrizes míticas em O turista aprendiz de Mário de Andrade e em Tristes trópicos de Claude Lévi-Strauss." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/14927.
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Previous issue date: 2010-03-17The objective of this paper is to develop a comparison study between cultural and artistic experiences narrated by the poet Mário Raul de Moraes Andrade in O turista aprendiz (2002) and Tristes trópicos (1996) by the French anthropologist and writer Claude Lévi-Strauss. The impressions captured by them while visiting the Amazon region are our study and demonstration objects, sustained by the concepts of alterity, based on the exotic eye and the encounter with the Other . The central objective is in the reading and analysis of the travel reports, which confirmed the experience lived by the writers, showing that both of them trespassed the physical geography of visited places and, literarily, reconfigured it by means of artistic and poetic subjectivity in order to be able to unveil the new mythical matrixes of the Brazilian Amazon. The themes are distributed as follows: chapter 1 presents the exotic and the complexity in the distinction between reality and fiction in the travel reports, in light of practical alterity. Chapter 2 approaches the differences and contrasts between two foreigners and the Other , facing the reality observed. Chapter 3 reveals the encounter with the Other , the unknown, which resulted in a fictional transgeography . The theoretical parameters of support were based on the work by: Antonio Candido (1976), François Dosse (1993), Txyetan Todorov (1993), Julia Kristeva (1994), Telê Ancona Lopez (1996), Mikhail Bakhtin (2003), Emmanuel Lévinas (2005), among other authors. We prioritized the comparatist method of direct observation of the object on a fictional travel report, thus opening an equity relation in receiving the Other in its anonymity and, consequently, creating a rupture with the absolute thinking of science.
A presente dissertação tem o objetivo geral de desenvolver um estudo comparatista entre as experiências culturais e artísticas narradas nas obras O turista aprendiz (2002), do escritor e poeta Mário Raul de Moraes Andrade, e Tristes trópicos (1996), do antropólogo e escritor francês Claude Lévi-Strauss. As impressões registradas por eles, na visita à região amazônica, são nossos objetos de demonstração e estudo, sustentados pelos conceitos de alteridade, a partir do olhar exótico e do encontro com o Outro. O objetivo central localiza-se na leitura e análise dos relatos de viagem, confirmadores das experiências vividas pelos escritores, para mostrar que ambos transgrediram a geografia física dos lugares visitados e, literariamente, reconfiguraram-na por meio da subjetividade artística e poética, de modo a poder revelar as novas matrizes míticas da Amazônia brasileira. A temática está assim distribuída: o capítulo I apresenta a questão do exótico e da complexidade na distinção entre realidade e ficção nos relatos de viagem, à luz da prática da alteridade. O capítulo II trata das diferenças e contrastes entre o olhar dos dois estrangeiros e o do Outro, diante da realidade observada. O capítulo III revela-nos o encontro com o Outro, com o desconhecido, o que resultou numa transgeografia ficcional . Os parâmetros teóricos de suporte foram: Antonio Candido (1976), François Dosse (1993), Tzvetan Todorov (1993), Julia Kristeva (1994), Telê Ancona Lopez (1996), Mikhail Bakhtin (2003), Emmanuel Lévinas (2005), dentre outros. Priorizamos o método comparatista da observação direta do objeto em relato ficcional de viagem, abrindo, assim, uma relação de equidade ao receber o Outro no seu anonimato e, consequentemente, rompendo com o pensamento absoluto da ciência.
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Oliveira, Felipe Souza Leão de. "Entre evolução e cultura : um estudo da ideia de história de Marshall Sahlins (1950-1980)." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/159198.
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Nosso objetivo neste trabalho é analisarmos a construção e as transformações da ideia de história do antropólogo norte-americano Marshall Sahlins, entre as décadas de 1950 e 1980. Acreditamos que este período é importante pelo fato de encontrarmos nele os princípios de uma forma de pensar a história que continuará a dominar a obra de Sahlins nas décadas seguintes. Para analisarmos sua ideia de história, bem como suas transformações, interpretaremos os princípios teóricos que a define enquanto tal. Argumentaremos que Sahlins adotará duas ideias de história durante este período: uma que terá a palavra "evolução" como princípio teórico central e outra em que os termos "cultura" e "estrutura" serão seus princípios teóricos mais importantes. Estas ideias de história serão analisadas também no contexto da sociedade e das ideias que tiveram um papel central na vida intelectual de Sahlins. Defenderemos também que, neste contexto, as obras dos antropólogos Leslie White e Claude Lévi-Strauss terão uma grande importância. E esperamos, deste modo, dar duas contribuições: uma para a compreensão da ideia de história de Sahlins; e outra para o atual debate sobre a relação entre História e Antropologia.Our objective in this work is to analyze the construction and the transformations of the idea of history of the American anthropologist Marshall Sahlins, between de decades of 1950 and 1980. We believe that this period is important because we can find in it the principles of a way of thinking about history that will continue to dominate Sahlins work in the following decades. In order to analyze his idea of history, as well as its transformations, we will interpret the theoretical principles that define it as such. We will argue that Sahlins will adopt two ideas of history during this period: one that will have the word "evolution" as its central theoretical principle and another where the words "culture" and "structure" will be its most important theoretical principles. These ideas of history will also be analyzed in the context of the society and the ideas that had a central role in Sahlins intellectual life. We will also defend that, in this context, the works of Leslie White and Claude Lévi-Strauss will have a great importance. And we hope, in this way, to give two contributions: one for the understanding of Sahlins idea of history; and another to the current debate about the relationship between History and Anthropology.
Books on the topic "Claude (1908-2009)"
1
Pace, David. Claude-Levi Strauss: The bearer of ashes. London: Ark Paperbacks, 1986.
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Eribon, Didier. Conversations with Claude Lévi-Strauss. Chicago: University of Chicago Press, 1991.
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Semiotisches Denken und kulturanthroplogische Forschungen bei Claude Lévi-Strauss. Frankfurt am Main: P. Lang, 1997.
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1934-, Penner Hans H., ed. Teaching Lévi-Strauss. Atlanta, Ga: Scholars Press, 1998.
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Claude Lévi-Strauss and the making of structural anthropology. Minneapolis: University of Minnesota Press, 1998.
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Pace, David. Claude Lévi-Strauss, the bearer of ashes. London, England: Ark Paperbacks, 1986.
Find full textBook chapters on the topic "Claude (1908-2009)"
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Bouchet, Dominique. "Levi-Strauss, Claude (1908–2009)." In International Encyclopedia of the Social & Behavioral Sciences, 905–11. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-08-097086-8.61237-0.
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"Lévi-Strauss, Claude (1908–2009)." In Encyclopedic Dictionary of Archaeology, 763. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_120301.
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Journet, Nicolas. "Claude Lévi-Strauss (1908-2009)." In Les grands penseurs des Sciences Humaines, 128–31. Éditions Sciences Humaines, 2016. http://dx.doi.org/10.3917/sh.journ.2016.01.0128.
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Laplantine, Chloé. "Émile Benveniste on the relation between linguistic and social structures." In The Limits of Structuralism, 267–97. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192849045.003.0008.
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Abstract Émile Benveniste (1902–1976) is often identified as one of the chief representatives of European linguistic structuralism. Even so, his view of language as subjective activity would seem to run counter to the supposedly objective approach which most often characterizes structuralism. The article ‘Structure of language and structure of society’ (1970) examines a problem that has been debated since the beginning of the twentieth century and which is properly a structuralist question. The relationship between the structure of language and the structure of society has been examined from a variety of points of view: Antoine Meillet (1866–1936), for example, argued that changes in society induce changes in language; Marxist theory held that language is the mirror of society; Edward Sapir (1884–1939) made language and society independent from each other in order to counter racialist theories; Claude Lévi-Strauss (1908–2009) advanced the hypothesis that the structure of a language can be deduced from a kinship system. Benveniste’s proposition, ‘language is the interpreter of society’—a proposition which can also be found in the article ‘Semiology of language’ (1969)—aims to show that the linguistic activity of producing meaning (value) gives shape to all social representations, and to make the study of language as discourse central to any attempt to understand social practice.