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Product Details

• Amazon Sales Rank: #2156 in Books
• Published on: 1968-09-15
• Original language: English
• Number of items: 1
• Binding: Paperback
• 310 pages

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• ISBN13: 9780226474847
• Condition: NEW
• Notes: Brand New from Publisher. No Remainder Mark.
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Customer Reviews

Ado About Much
Academic scholarship does not generally lend itself to masterpieces. One tends to balance detail and complexity against efficiency, to narrow one's audience while deepening argumentation. Thus the truly great books of a particular discipline are often incomprehensible outside it, while the wonderfully accessible books rarely do more than describe what others have done.

The Savage Mind is one of a small number of exceptions to this rule. In a book that requires no prior knowledge of anthropology, Lévi-Strauss succeeds in leveling a major challenge to his discipline and simultaneously to every reader. In elegant, graceful prose, he meticulously dissects his objects, formulates his arguments, and stretches the range of theoretical speculation to cover an extraordinary range of material from all over the world-including the modern.

In the nearly fifty years since this book first appeared, however, much has changed. Structuralism, for which The Savage Mind served as something of a manifesto, has collapsed beneath the weight of its own logical formation and the critical assaults of various respondents-not all of them well-informed. But even that most scathing critic of structuralism, Jacques Derrida, has noted repeatedly that we can never really go back: structuralism is part of our thinking now, and the only way out is through. To put it simply, if you never read this book, you will never gain the right to criticize structuralism as a method for studying culture.

Another thing that has changed is basic education. Lévi-Strauss takes it for granted that we all know quite a bit about European literature, music, and art; that we know who the painter Clouet was, and the difference between Mannerism and Impressionism. He doesn't assume expertise, but a kind of general cultural education no longer usual. This can make some of his analyses opaque, where they are intended to be illustrative. Just as you can skim these arguments, which are often problematic anyway, you don't actually need to know much about totemic practices to understand; he summarizes what's important, and so long as you don't intend to challenge through data, you need no background.

Lévi-Strauss's arguments proceed methodically and exceedingly rapidly. Their weight lies in their logic, not their particulars; that is, it really doesn't matter whether his interpretation of any one myth or ritual is correct, but rather whether the means of going about it makes rigorous sense. He is not expert on everything, and he often inserts such phrases as, "Without presuming to decide this issue...." This is not mere qualification: he distinguishes between illustration of method and rigorous analysis of particular material. If you want him to analyze material, go read The Raw and the Cooked; if you want to know how he does it, read The Savage Mind.

To put this differently, to pick on trivia here is to miss the point. Perhaps you do name your pets differently than he does. Perhaps the Murngin creation-myth has a step he forgets to mention. Perhaps the interpretation of Clouet doesn't really quite make sense if you know much about Clouet. So what? These are illustrations, not proofs. The same happens with the famous essay "The Structural Study of Myth": Lévi-Strauss proposes a reading of Oedipus which, though wildly suggestive and interesting, really doesn't make a lot of sense for Oedipus, and leads to a stunningly silly conclusion. No matter: the point is to demonstrate how the method works. Again, if you want to see him analyze something, you don't read his pure theory books; you read The Raw and the Cooked, or Totemism, or (especially) The Elementary Structures of Kinship. So long as you can work out how the method functions, Lévi-Strauss thinks you should go test it yourself, on material you know. Then, if it doesn't work, you can come back and criticize.

As we read The Savage Mind, we are constantly forced to slow down. Lévi-Strauss has a tendency to condense an enormous argument into a paragraph, then move on; unlike his best American and English counterparts, who make their analyses as explicit as possible, Lévi-Strauss takes the classically French approach of hitting the highlights in the topic and concluding sentences of a paragraph, then putting all the illustrative detail of logic and material into the middle. This is a matter of style, a choice and not a vice. So if you really want to understand the book, you actually have to work through his examples very slowly and carefully. Otherwise one has a tendency to lose the thread and simply become bewildered.

Unfortunately, this translation is, as Clifford Geertz and everyone else has noticed, execrable. Some sentences are not even acceptable English grammar, to say nothing of their failures to render Lévi-Strauss's beautiful, dense French. Mercifully, the various translators involved all recognized their failures and refused to sign their names. Some day, a really good translation will come along, I suppose, but in the meantime at least this one is hyper-literalist-far better than simply wandering off course. If you read French perfectly, read La pensée sauvage; it's genius!

The Savage Mind is an endlessly fascinating, stimulating, brilliant book, a true masterpiece of the human sciences. It happens that Lévi-Strauss is quite often wrong, but the fact remains that this is a landmark of scholarship and a book everyone seriously interested in culture needs to read. Durkheim, Weber, Freud, and Marx are all wrong too. So are Eliade, Geertz, and Turner, for that matter. Does this mean we shouldn't read them? To think we can simply jump to the most recent people and skip what came before is to submit to ignorance and laziness. Lévi-Strauss is perhaps the last of the great French intellectuals, and his work will stand for a long time as a challenge and a landmark; you must take up his challenge, read him, and thoroughly master his thought. Only then can you move on.

Read now, and see a (slightly misguided) genius at work.

This is heavy going for Levi-Strauss
Unlike some of Lev-Strauss' other book (Myth and Meaning, Tristes Tropiques), this one is heavy going. LS sets forth his theories in abstract almost mathematical terms. It's a hard slog but well worth it. You get a real sense of his very deep thinking and understand why he is one of the giants of anthropology.

A Brilliant Failure
'The Savage Mind' is probably the best known work of structural anthropology despite its difficult and technical nature. Levi-Strauss is searching for the universal structures of myth in archaic societies-through in application of Saussure's theory of signification, Levi-Strauss seeks to reveal the underlying process of mythological signification. The difficulty lies in Levi-Strauss' privileging of the synchronic over the diachronic-his approach removes the temporal aspect anthropological inquiry. There are interesting revelations in this text, such as the claim that the content of myth is arbitrary and infinitely variable. However, Levi-Strauss' attempts to reach the universal structure of myth have proven to be erroneous by all contemporary accounts. Still, this text is an important object of the history of 20th century structuralism.