The incest taboo has long proved a problem for social scientists, and it is no different for Levi-Strauss. In numerous articles, Levi-Strauss attempts to reconcile nature and culture in the prohibition against incest. Although he does this effectively, and his conclusion seems valid, the way that he arrives at it opens his work, structuralism, and social science in general up to larger critiques. The critique of social science is not about the conclusions reached but about the seeming inability of the social scientist to overcome or even put through a rigorous and thorough examination the concepts inherent in their work. Before Levi-Strauss, there were three primary theories put forward to explain the incest. Some, like Westermarck and Ellis, believed that the prohibition derived from an instinctive horror of familial sex inherent in a person's psychology. Others argued that the prohibition was the result of an elementary understanding of eugenics, making people vaguely aware of the potential genetic problems of inbreeding. The third explanation is the closest to what Levi-Strauss eventually arrives at, advanced by Durkheim. He believed that intimate relationships with blood relatives were prohibited because of the connection between blood and the substantiality of the tribal or personal totem. A man engaged in sexual acts with a woman who shares his blood would be in danger of coming into direct physical contact with his own blood, the `substantial expression of his kinship with his totem' (p.20). ) These three approaches have basic defects. Westermarck and Ellis erred in believing that the universality of the incest prohibition was based on an equally universal sentiment (p.17). This sentiment is a variation of the phrase... ... middle of paper ... ...pposition). To continue on in his own project Derrida must rigorously analyze something that is not an inherited assumption, but what seems to be inherent in human thought - the differential nature of the world. If one is really to discard structuralism, it seems imperative to find some way of proving that not only is binary opposition a faulty way of thinking, it is also not necessary to thought. The basic problem of Levi-Strauss is his unquestioning acceptance of the usefulness of inherited perceptions, even when they have proven false. His is the example of a person who relies on an old center to calm anxiety when he sees an aberration. Derrida instead throws out the idea of the center, and challenges everyone to inflict his or her own consciousness on the unconscious structure that Levi-Strauss believes pre-determines all behavior- the structure of opposition.
basic charge of this criticism can be stated in the words of a recent critic,
The anxieties suggest a psychological design with aspects of misperception and false perception to reveal a projection process. Tritt asserts that Goodman Brown’s evil is located in others, and Brown believes himself to be without guilt although his desires are still in his subconscious. It is a “vice-like grip with which such process is paralyzing, indeed terrifying” (Tritt 116).
Asal, Victor, Paul G. Harwood, and Udi Sommer. "Original Sin: A Cross National Study of the Legality of
Lacan’s theory is a form of structuralism because it expansively talks about the tenets of human culture. As advanced by the structuralism theory, human culture is understood from the idea that, there is a larger relationship between structures of human existence. Lacan posits that human culture stems from its relationship with overarching systems. Lacan’s theory argues that human phenomena do not have value without the relationship that ensues with other structures. In other words, Lacan is candid that culture is a product of the systems of structure that build up to a larger structure. According to Lacan, human existence derives its understanding from its ability to develop interrelations. Indeed, Lacan’s psychoanalysis theory has a form of structuralism embedded in it by looking deeply into his ideas about human interactions. According to him, “the unconscious is the discourse of the other”. This implies that human desires are structured in relation to the feelings of others. Psychoanalysis, according to Lacan, is the idea that human culture results from social interaction. In this respect, desire is a social phenomenon that links humans with other structures that form human culture. It is the structural interaction of human desire with other components of human culture, which makes Lacan’s theory a form of structuralism. Linking the space between people in a social-psychoanalysis approach is a form of structuralism. In reference to this idea, it is worth noting that the ability to connect people in a cultural dimension calls for a structural comprehension between different tenets like language and economics. As advanced by Lacan, for instance, capitalism and economics are significant components of human culture that influe...
If semiotic theory holds, we have to choose between capitalist constructivism and Baudrillardist hyperreality. It could be said that the characteristic theme of Sargeant’s[3] critique of Sartreist absurdity is the role of the reader as observer.
Derrida, Jacques, and John D. Caputo. Deconstruction In A Nutshell : A Conversation With Jacques Derrida. New York: Fordham University Press, 1997. eBook Collection (EBSCOhost). Web. 10 Feb. 2014.
Derrida thinks that Logocentrism is unreasonable. As a result, he raises deconstruction to against the established philosophy.
...vered that in the World State society, majority of the population is made up of men. Women are there but are not regarded as a voice in the society. Single independent women are not a force to reckon in the World State society and live normal lives. There is no special treatment accorded to them. Besides, being a mother in this society is a disgrace. In social matters, both sexes have the right to do what they want but in professional matters although women are marginalized. Men are given higher and more powerful positions as compared to women. This is seen in the workplace and in the government. Males and females interact freely and casually, commitment and marriage is not part of this society. The last paragraph describes the similarities and differences between Bernard and John. This essay is a complete assessment of some issues that happen in the World State.
A family is something a person considers as his/her own. One often identifies themselves with their kin. If one were given to their parents in such a socialist society as the one described in the novella, one would have a “ biased” love for the people who created and...
Incest is not something that happens to “those people over there” the ones across town who don’t wash very often. It happens to all strata of society, at all economic levels, and in all ethnic groups.
Although the argument presented was controversial, it nevertheless constructed many sociological concepts for my understanding of their defense of a patriarchal regime in society. It is useful to learn that our realities and those of the past are constructed by individuals who are extremely subjective and bias. This allows me to be more critical of sociological claims and arguments instead of taking it at face value. Despite its negative implications reflected upon women, the argument was still able to give us a comprehensive reasoning as to what male scholars believed during the nineteenth century, why they believed in what they believed in and gave a detailed plan as to how society should be constructed in order to maintain in what they claim as the “ideal society.” The author’s presentation of this quote in the article broaden my understanding of women’s subordination as a mean to not only upkeep the male’s position in the community but it’s essentiality to the maintenance of the society as a
In John Corvino’s essay, “Why Shouldn’t Tommy and Jim Have Sex?” he advocates his argument that gay sex is not “unnatural” in any moral way. However, this argument is easy to critique when considering opposition from natural law theorists, democracy, and other perspective ideas.
In the framework of classical sociological theory, numerous sources, including Ritzer, investigate this brave new world of unified science and empirical foundation. They are moving amidst the "theory park" of speculative philosophical systems in sociology and yet they are turning to theoretical applications such as elementarist, holistic, and interactionist approaches. This technique is employed in order to make classical social theory more meaningful and to better engage theory with useful research (Sandywell, p. 607).
Is cannibalism wrong? Is murder wrong? What about incest, flag burning, or polygamy? An easy answer to these questions for the average American is yes, those behaviors are morally wrong. For most people, the mere thought of these acts elicit a feeling of disgust and anger. But, as this chapter investigates, are there any circumstances in which consuming the body of another human, or taking the life of another human, or having a sexual relationship with a close relative, okay to do? To answer that question, there are quite a few ideas that must be considered first.
Thornes, (2008), Charles Cooley developed the “looking-glass self”, meaning self begins at birth and primary socialization by imitating the duty of their parents (p21). They are taught to behave accordingly, the tasks and clothing are important to accentuate their genders. For instance, boys are conditioned to be the head of the family and reinforced by wearing trousers while the girls do the household chores with a skirt. This theory was criticised by theorists namely, Ann Oakley because it produces stigma and gender inequalities. Thornes (2008), Feminist argues that the traditional nuclear family is patriarchal, which means men dominates women (p14). Somehow, more countries, especially in Russia, accept this culture for many generations and remains present up to these days. Gender dissimilarities were initiated through social construction and classifying gender identity are incorporated with their performance, these are parts of recognizing the person’s identity. Notably, “Russia is still quite a conservative and patriarchal society” (Paranyuskin, 2015). Furthermore, gender identity has an impact to those people who feels, they do not belong to these groups, particularly in homosexuality. Gender and sexual identity will be treated differently by different social groups