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• W147553948 abstract "I REMEMBER WHEN metaphor of arrived across ocean from France. I became aware of it in late 1960s, from remarks from professors wh dismissed it, and from books displayed in new books sections of bookstores where intellectuals congregated. The were an academic-intellectual aspect of lively spirit of questioning that permeated era now thought of as the Sixties. What excited me most about structuralist program was its ambitious attempt to unite disparate fields of knowledge. I had come to feel that disciplinar separations between fields of study was artificial and actually a hindrance to progress. At time, I was interested in links between Psychology and History, but it seemed to me that there might be a unifying approach to studyin humanity which would go beyond those disciplines. I remember excitement I felt when I discovered that others shared this vision, and that, furthermore, they thought they had discovered a method for promoting this unity of knowledge. I was excited by Piaget's book, Structuralism, which explicitly tried to tie together Psychology (Piaget's own area of study) with Anthropology (drawing on Levi-Strauss), Mathematics, Sociology, and other areas under Structuralist umbrella. At least right questions were being asked, I felt, and by respectable academics at that. There was one problem, however. The Structuralists' definition of was barebones. Too narrow by far, I felt. Following Levi-Strauss, structuralists defined as a pair of polar opposite terms mediated by a third term. Thus, you could take almost any pair o opposites and call it a structure. Levi-Strauss analyzed myths using pairs of opposites like the raw and the cooked, nature and culture. This was a simplification of more general definition of structure as a set of elements and relationships in a mathematical group. Yet remained very abstract, negating much of power of metaphor. To me, beauty of metaphor of is that we are all familiar with architectural structures, since we live, work, and play in them all time. We can be complex and sophisticated in our discriminations, yet, because we are so familiar with architectural structures, we will not become lost in ou metaphors. Culture can be described in architectural-structural terms. Let us try this wit a culture we are unfamiliar with but trying to get to know. Clearly we need a way in -- a doorway. This can come in form of a friend or informant. Once inside, we will only see public areas of culture at first -- parlor reception area, or living rooms where everyone is on their best behavior. Yet a culture has to deal with all aspects of human function, just as a house does. The kitchen and dining areas of culture can provide us with man important clues to ways culture approaches its environment and its resources. Compare, for example, Chinese kitchen with an American kitchen. The Chinese kitchen has many people helping prepare food, American kitchen has few people and many gadgets. A Chinese meal involves cutting up man different vegetables and combining them in many different ways. An American mea is often a chunk of meat, some bread, and maybe some potatoes or salad. Does this comparison tell us something about cultures as a whole? I think so. The comparison tells us that Americans rely more on technology and less on people. We prefer a few, large tasks to many tiny ones. Chinese take a more labor-intensive approach to things, and prefer to break tasks down into many small pieces. Every structure must have a foundation. What is each culture's material foundation? …" @default.
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• W147553948 date "1994-03-22" @default.
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• W147553948 title "Structure: The Intellectual's Metaphor" @default.
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