I was interested, first of all, in making a contribution to anthropological theories of value. When I originally set out to write this book, the goals I had in mind were relatively modest. And Kristi Long, the best editor who ever lived, and everyone at Palgrave (except whoever it was who made me switch around the title). Oh, and my parents, who made me who I am.Īnd my brother Eric. (Except for the parts that are just dumb: I had nothing to do with those!)Īside from that I must acknowledge the professors and staff and students of the anthropology department of the University of Chicago when I was there, who produced an environment that actually encouraged people to think for themselves and experiment with ideas, something surprisingly rare in academia my fellow workers at Crerar my colleagues and students at Haverford, NYU, and Yale and my comrades in the direct action movement here and abroad who give me hope for humanity, and with whom I have spent so many pleasant hours tearing down walls. ![]() Any idea you read in here might very well actually have been invented by one of them in many cases, perhaps most, they are really joint projects that all three of us, and probably others, are equally responsible for. There are two names though that I really ought to mention: my oldest friend, Stuart Rockefeller, an intellectual companion since high school, and Nhu Thi Le, whose mind for the last six has touched everything mine has. The logical thing would perhaps be to thank everyone I’ve ever known, because you never know where your ideas really came from. It feels a little silly writing acknowledgements for a book like this, an intellectual project at least fifteen years in the making. from Marcel Mauss and Henri Hubert, Mana and Magic (1904, trans. In short, it is always society that pays itself in the counterfeit money of its dreams. It is because they desired the healing of the feverish patients that sprinklings of cold water and sympathetic contact with a frog seemed to the Hindus who called on the Brahmins of the Atharva-veda sufficient antagonists to third- or fourth-degree fever. It is because the effect desired by all is witnessed by all that the means are acknowledged as apt to produce the effect. ![]() Magical judgment is the object of a social consent, the translation of a social need. The belief of all, faith, is the effect of the need of all, of their unanimous desires. The “essai sur le don” as a contribution to socialist theoryĬonclusions II: political and moral conclusionsĬhapter 7 - The False Coin of Our Own Dreams, or the Problem of the Fetish, IIIb Midwinter ceremonial and the white dog sacrifice The political dimension, or taxes as ritual sacrificeĬhapter 5 - Wampum and Social Creativity among The Iroquois Note two: direct versus indirect appropriationĬhapter 4 - Action and Reflection, or Notes toward a Theory of Wealth and Power The Kayapo: the domestic cycle and village structure Parenthetical note: Annette Weiner on inalienable objectsĬhapter 3 - Value as the Importance of Actions ![]() Chapter 1 - Three Ways of Talking about ValueĬhapter 2 - Current Directions In Exchange Theory
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |