This paper reports the text of the intervention pronounced by Claude Lévi-Strauss for the 60th anniversary of Unesco in 2006. Lévi-Strauss recalls the intersections between his activity in the field of anthropology and ethnology and Unesco since its foundation, and the role Unesco can play nowadays in the preservation of cultural diversity and biodiversity.

Enth.: Race et histoire / Claude Lévi-Strauss. suivi de: L'oeuvre de Claude Lévi-Strauss / par Jean Pouillon.

At the age of eighty, one of the most influential yet reclusive intellectuals of the twentieth century consented to his first interviews in nearly thirty years. Hailed by Le Figaro as "an event," the resulting conversations between Claude Lévi-Strauss and Didier Eribon (a correspondent for Le Nouvel Observateur) reveal the great anthropologist speaking of his life and work with ease and humor. Now available in English, the conversations are rich in Lévi-Strauss's candid appraisals of some of the (...) best-known figures of the Parisian intelligentsia: surrealists André Breton and Max Ernst, with whom Lévi-Strauss shared a bohemian life in 1940s Manhattan; de Beauvoir, Sartre, and Camus, the stars of existentialism; Leiris, Foucault, Dumézil, Jacob, Lacan, and others. His long friendships with Jakobson and Merleau-Ponty are recalled, as well as his encounters with prominent figures in American anthropology: Lowie, Boas (who suddenly died in his chair beside Lévi-Strauss at a banquet at Columbia University), Benedict, Linton, Mead, and Kroeber. Lévi-Strauss speaks frankly about how circumstances and his own inclinations, after his early fieldwork in Brazil, led him to embrace theoretical work. His straightforward answers to Eribon's penetrating questions—What is a myth? What is structuralism? Are you a philosopher?—clarify his intellectual motives and the development of his research; his influential role as an administrator, including the founding of the Laboratory of Social Anthropology and of the journal L'Homme; the course of his writings, from Elementary Structures of Kinship to The Jealous Potter; and his thoughts on the conduct of anthropology today. Never before has Lévi-Strauss spoken so freely on so many aspects of his life: his initial failure to be elected to the Collège de France; his reaction to the events of May 1968; his regrets at not being a great investigative reporter or playwright; his deep identification with Wagner, Proust, and Rousseau. This is a rare opportunity to become acquainted with a great thinker in all his dimensions. (shrink)

'At last one of the most famous generalizing works in anthropology by the field's most stimulating and controversial contemporary figure has been translated, beautifully, and with the enlightening preface of the second French edition.

The anthropologist Claude Levi-Strauss was one of the greatest intellectuals of the twentieth century. His work has had a profound impact not only within anthropology but also linguistics, sociology and philosophy. In this short book he examines the nature and role of myth in human history, distilling a lifetime of writing into a few sharp insights. It is a crystalline overview of many of the basic ideas underlying his work, including the theory of structuralism and the difference between (...) 'primitive' and 'scientific' thought and shows why Levi-Strauss remains a hugely important intellectual figure. With a new foreword by Patrick Wilcken. (shrink)

This paper reports the text of the intervention pronounced by Claude Lévi-Strauss for the 60th anniversary of Unesco in 2006. Lévi-Strauss recalls the intersections between his activity in the field of anthropology and ethnology and Unesco since its foundation, and the role Unesco can play nowadays in the preservation of cultural diversity and biodiversity.

Anthropology cannot be distinguished from other social and human sciences by its own particular object of study. Apparently concerned with the so-called “primitive” peoples, or peoples “without writing,” it developed into a science at the same time that these peoples were declining, or at least losing their distinctive characteristics. For the last ten years or so, some anthropologists have turned to studying the so-called civilized societies. Clearly, then, anthropology issues less from the existence of a specific object of study than (...) from an original way of formulating problems which are shared by all the sciences of man. Anthropology acquired its importance by studying social phenomena which, because of their strangeness and difference from those of the observer's own society—and not because they were any simpler—afforded an insight into certain properties which are at once general and basic to all social life. We could compare the anthropologist's position in the social sciences to that of the astronomer in the natural sciences: man is apprehended through his remotest manifestations, over a distance which acquires temporal, spatial, and moral value. The distance which separates the anthropologist from his object of study reduces the complexity of what he can see, but, making a virtue out of this constraint, it forces him to perceive only those phenomena which may be considered essential. (shrink)

These four volumes, reviewed together solely because of their respective publication dates and their vaguely related subject matter, represent, for the reader interested in myths and symbols, just so many exercises in style that are not equally commendable. In each we find a different lesson which, for the sake of simplification, we will designate respectively as a lesson in innocence, a lesson in impudence, a lesson in science, and a lesson in imagination. This is perhaps the proper order to follow, (...) although we feel a slight uncertainty in regard to the relative position of the first two. (shrink)

Le bilan d'une vie marquée par la littérature, la peinture et la musique, et une introduction à l'oeuvre de l'anthropologue. Il évoque son itinéraire intellectuel, ses voyages et ses rencontres, ses goûts et ses aversions. Publié à l'occasion de son centenaire.

In Iroquois and Algonquin legend there is the story of a girl who submits in the dark of night to a man she believes to be her brother. Every detail seems to identify him: physical appearance, clothing, a scratched cheek attesting to the heroine's virtue. When formally accused by her, the brother reveals that he has a second self (Sosie) or, more precisely, a double; the bond between them is so strong that everything befalling the one is automatically transmitted to (...) the other : the torn garment, the wounded face. In order to convince his incredulous sister, the young man kills his double before her eyes, but with this single blow he pronounces his own death sentence, since their destinies are one. (shrink)

"Every word, like a sacred object, has its place. No _précis_ is possible. This extraordinary book must be read."—Edmund Carpenter, _New York Times Book Review _ "No outline is possible; I can only say that reading this book is a most exciting intellectual exercise in which dialectic, wit, and imagination combine to stimulate and provoke at every page."—Edmund Leach, _Man _ "Lévi-Strauss's books are tough: very scholarly, very dense, very rapid in argument. But once you have mastered him, human (...) history can never be the same, nor indeed can one's view of contemporary society. And his latest book, _The Savage Mind_, is his most comprehensive and certainly his most profound. Everyone interested in the history of ideas _must_ read it; everyone interested in human institutions _should _read it."—J. H. Plumb, _Saturday Review_ "A constantly stimulating, informative and suggestive intellectual challenge."—Geoffrey Gorer, _The Observer_, London. (shrink)

A panorama of ethnological studies during the last two or three years must cover considerations as apparently remote as the margin of error in estimating the age of radio-active elements on the one hand and, on the other, the question of whether ethnology originates from the sciences of Man or the sciences of Nature. This widening of the scope of ethnological studies is matched by the widening of public interest in ethnological problems, or, to put it more precisely, in problems (...) presented in the terms and by the aid of ethnological formulae. It should be noted, moreover, that also the traditional domain of ethnology is in a process of expansion, stretching from the study of the so-called savage or primitive social forms, without hesitating any longer, to the field of modern society and its most complex activities. (shrink)

El objeto de este artículo es mostrar las similitudes que existen entre el estructuralismo metateórico sneedeano y la que considero es la propuesta teórica más desarrollada del estructuralismo francés, la teoría antropológica de Claude Lévi-Strauss, en particular, su teoría de los sistemas elementales de parentesco. Aunque entre el estructuralismo francés de Lévi-Strauss y el estructuralismo metateórico sneedeano sólo existe, como diría Wittgenstein, un “aire de familia”, sin embargo, quiero mostrar que gracias al trabajo algebraico de André Weil (...) y, en particular, a su clarificación de la noción de estructura, existe un “puente” entre la propuesta teórica de Lévi-Strauss y la metateórica del estructuralismo inaugurada por J. D. Sneed en 1971 con la publicación de su libro The logical structure of mathematical physics. (shrink)

Resumen: El presente artículo intenta explorar en dos tiempos de indagación del método estructural de Claude Lévi-Strauss. El primero de ellos se ubica en torno de los criterios epistemológicos y metodológicos que cifran el análisis del parentesco y del mito. El segundo tiempo pretende indagar en el alcance de estos criterios para definir la categoría de sujeto y de pensamiento al interior de la antropología estructural. Finalmente, una ilustración de estos problemas es elaborada mediante el tratamiento que el (...) método estructural asigna a la teoría psicoanalítica.: This article attempts an exploration in two inquiry stages of Claude Lévi-Strauss structural method. The first stage will be focused on the epistemological and methodological criteria that encrypt the analysis of kinship and myth. The second stage intends to investigate the scope of these criteria to define the category of subject and thought within the structural anthropology. Finally, an illustration of these problems is elaborated through the treatment that the structural method assigns to psychoanalytic theory. (shrink)

Lévi-Strauss's centennial is an opportunity to show his inextricable connections with the evolution of 20th-century thought and what these promise for 21st-century anthropology. He has mapped the philosophical parameters for a renewed ethnography which opens innovative approaches to history, agency, culture and society. The anthropological understanding of history, for instance, is enriched by methodical application of his mytho-logical analysis, in particular his claim that myths are `machines for the suppression of time'. Lévi-Strauss's thought has led to the development (...) of new and invigorated forms of structural analysis, exemplified by the way that his concept of canonical expression has provided the foundation for the sophisticated application of transformational analysis and formalization. (shrink)