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- W3156715132 abstract "First proposition: the structure of personality is very dependent on the characteristicculture of a particular society, by culture it being understood the fundamentalvalue system of that society. Thus, according to Kardiner, there is a ‘basic personality’corresponding to each socio-cultural society. ‘Ego is a cultural precipitate’, he wrote.According to McClelland, certain societies give a supreme value to achievement (aconcept which signifies simultaneously performance and success, which we generallytalk about as accomplishment). In these societies, the need for achievement tends to be afundamental component of the personalities of the members who belong to it. Asa corollary to this first proposition, culturalists tend to accord a decisive role to thesocialization by which the fundamental values of a society are transmitted fromone generation to another in their analyses of social systems. Second proposition:each society tends to constitute a single cultural totality. Societies which are similarfrom the point of view of their degree of economic development can be, as commonsense and immediate experience tend to admit, profoundly different from a culturalviewpoint. The Germans are culturally different from the English; as Lintonremarks, a traveller who, disembarking in Norway, asks a porter to change a banknote is almost certain to see the porter return with the change. In Italy, he is almostcertain never to see it again. Third proposition, which completes the above: the valuesystem of societies tends to be characterized by the dominant or modal values(which does not exclude, to use Kluckhohn’s terminology, the existence of deviatingvalues and variable values). Thus, according to Ruth Benedict, the Zunis of NewMexico attach vital importance to the measure, harmony, and unity of man withthe universe: they constitute an Apollonian society. The Kwakuitl of the northwest coast of America are, conversely, immersed in a climate of constant competitionwhere everyone tries to demonstrate their superiority, and to beat their competitors,possibly by violence: they constitute a Dionysian society. For Parsons, Americansattach more importance to ‘achievement’ and less to the ‘maintenance of culturalmodels’ than do the Germans. According to Margaret Mead, ‘Americans see theworld as a vast malleable space, controlled by man, in which one builds what onewishes…. The important sentiment is to be able to control the environment’(Anthropology: A Human Science, p. 123). For the English, the world is a ‘natural placeto which man adapts himself, within which he does not attribute to himself anycontrol over the future, but only the foresight of experience of the cultivator orgardener…. Man is seen as the minor associate of God’. Fourth proposition: theculture of a society tends to organize itself in a collection of coherent, mutuallycomplementary elements: ‘the second ambition of anthropology is totality. It seessocial life as a system of which all aspects are organically connected,’ writes LeviStrauss (whom one would not class as an anthropologist, but who does not differfrom them on that point) in Structural Anthropology, p. 399. This proposition isillustrated by Benedict’s attempt to sift out patterns of culture and to classify them.Fifth proposition: man lives in a symbolic universe created by himself. All reality issymbolic to him. Judgements, evaluations, and perceptions are all relative to thecultural system to which he belongs. According to Herskovits, who mirrors Cassireron this point, all ‘reality’ being perceived through a cultural system, culture is themeasure of everything." @default.
- W3156715132 created "2021-04-26" @default.
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- W3156715132 date "2002-09-10" @default.
- W3156715132 modified "2023-09-27" @default.
- W3156715132 title "Culturalism and Culture" @default.
- W3156715132 doi "https://doi.org/10.4324/9780203199565-22" @default.
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