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As understood, in this innovative era, innovation will certainly relieve you in doing some tasks. Levi-Strauss writes again in Ch. Savage Mind is intended to arrest our sense of time in the macro-historical sense, asking us to see humanity and the culture that humanity presupposes as something nearly eternal at its very depth. The truth which Levi-Strauss hereafter L-S develops is intended to destroy our common sense prejudices about how natives think.
For L-S we are all natives. There is no Hobbesian hell that we crawled out of. We are all born into a heritage of both language all languages are equally old and culture all cultures are systematically patterned, open to a creative transformation by the participants in this system. We are all natives in the sense that our linguistic and sociocultural patterns have corollaries in the most un-modern of contexts. A tribe might conceptually divide itself into clans, grouped into oppositions usually binary.
But voila, our thoroughly modern political systems divide our own enormous tribe in exactly the same ways. Although we moderns have tremendously elaborate sciences and almost as complex ideologies, we are all blessed or is it cursed by the same savage mind. We cannot escape this. In our own local existence, we tend to think in dualities and contrasts, in terms of a lexicon of social and aesthetic categories, as well as in terms of a symbolic syntax analyzable into features and oppositions.
We differ of course in the manic specialization of our cultures into organic composites, and we also tend to think with abstract made up ideas instead of appropriating the concrete world of natural kinds kinds of plants, kinds of animals to generate our matrices of thought. In my view, one shared by the anthropological tradition, our self estimation of our own intellectual talents is overblown.
Television, for example, is a complex scientific achievement for the dissemination of sometimes sophisticated ideological content. Few people do. The science and propaganda of our civilization is left to the experts. There is no comparable specialization in the primitive world. Every man and every woman is expected to fabricate their very own tools and to fashion their very own ideological products. So although a television is a far greater technical accomplishment, it is a tool made by others to articulate ideas made by others.
True enough, the savages are not engineers, but it takes the same degree of intellect to be a bricoleur, a jack of all trades who is capable of making or improvising all that is needed for survival and for intellectual satisfaction.
We are to understand that humanity sees the connections between natural phenomena, other species that surround us, and plant life and its uses, and applies a belief system to make sense of these things, thereby ordering the world using ideas as a reflection of that visible order.
That of the concepts embedded within the human mind and the language itself. This area of concepts comes from within the human mind itself. In a sense, Levi-Strauss is contending that mankind is creating meaning out of meaninglessness, applying order to chaos, through language and belief. The ideas and concepts that are embedded in language transcend any real or concrete meanings found in nature. They become entities in and of themselves.
These ideas and concepts, then take on a life of their own, being transferred to other ideas, and concepts, forming belief systems. This is how I read Levi-Strauss, at least. This dangerous idea that there is no meaning but the meaning that we give the world, through our own language and transference of ideas and concepts through language, could lead one to believe that nothing is real, that there is no meaning at all in the world…it may well be a path to nihilism.
I do not take this view. For me, it seems as if Levi-Strauss is saying that Religion itself is a naturally occurring phenomenon of human origin. Just like hurricanes, tornados, and other atmospheric events are tied to the climate and local weather patterns, so religion is inexorably tied to humanity. These concepts themselves are at once suspect, but I have to realize that these are the tools with which I have to work.
It is this intellectual capacity that I am at once trying to reveal, and use, at the same time.
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