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Myth and Meaning: Cracking the Code of Culture

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Ever since the rise of science and the scientific method in the seventeenth century, we have rejected mythology as the product of superstitious and primitive minds. Only now are we coming to a fuller appreciation of the nature and role of myth in human history. In these five lectures originally prepared for Canadian radio, Claude Lévi-Strauss offers, in brief summations, t Ever since the rise of science and the scientific method in the seventeenth century, we have rejected mythology as the product of superstitious and primitive minds. Only now are we coming to a fuller appreciation of the nature and role of myth in human history. In these five lectures originally prepared for Canadian radio, Claude Lévi-Strauss offers, in brief summations, the insights of a lifetime spent interpreting myths and trying to discover their significance for human understanding.   The lectures begin with a discussion of the historical split between mythology and science and the evidence that mythic levels of understanding are being reintegrated in our approach to knowledge. In an extension of this theme, Professor Lévi-Strauss analyzes what we have called “primitive thinking” and discusses some universal features of human mythology. The final two lectures outline the functional relationship between mythology and history and the structural relationship between mythology and music.


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Ever since the rise of science and the scientific method in the seventeenth century, we have rejected mythology as the product of superstitious and primitive minds. Only now are we coming to a fuller appreciation of the nature and role of myth in human history. In these five lectures originally prepared for Canadian radio, Claude Lévi-Strauss offers, in brief summations, t Ever since the rise of science and the scientific method in the seventeenth century, we have rejected mythology as the product of superstitious and primitive minds. Only now are we coming to a fuller appreciation of the nature and role of myth in human history. In these five lectures originally prepared for Canadian radio, Claude Lévi-Strauss offers, in brief summations, the insights of a lifetime spent interpreting myths and trying to discover their significance for human understanding.   The lectures begin with a discussion of the historical split between mythology and science and the evidence that mythic levels of understanding are being reintegrated in our approach to knowledge. In an extension of this theme, Professor Lévi-Strauss analyzes what we have called “primitive thinking” and discusses some universal features of human mythology. The final two lectures outline the functional relationship between mythology and history and the structural relationship between mythology and music.

30 review for Myth and Meaning: Cracking the Code of Culture

  1. 5 out of 5

    Ahmad Sharabiani

    Myth and Meaning, Claude Lévi-Strauss تاریخ نخستین خوانش: نهم ماه نوامبر سال 1998 میلادی عنوان: اسطوره و معنا؛ عنوان اصلی : گفتگوهایی با کلود لوی استروس (اشتراوس) - اسطوره و معنا؛ نویسنده: کلود لوی استروس؛ مترجم: شهرام خسروی؛ تهران، نشر مرکز، 1376، در 101 ص؛ شابک: 9643052427؛ چاپ دوم 1385؛ شابک: 9789643052423؛ موضوع: مصاحبه ها - گفتگو در باره انسان شناسی - روانشناسی - اساطیر - قرن 20 م متن نگاشته شده سلسله گفتگوی لوی اشتراوس با رادیو کانادایی سی.بی.سی به زبان انگلیسی، و ترجمه مصاحبه ها نیز از روی م Myth and Meaning, Claude Lévi-Strauss تاریخ نخستین خوانش: نهم ماه نوامبر سال 1998 میلادی عنوان: اسطوره و معنا؛ عنوان اصلی : گفتگوهایی با کلود لوی استروس (اشتراوس) - اسطوره و معنا؛ نویسنده: کلود لوی استروس؛ مترجم: شهرام خسروی؛ تهران، نشر مرکز، 1376، در 101 ص؛ شابک: 9643052427؛ چاپ دوم 1385؛ شابک: 9789643052423؛ موضوع: مصاحبه ها - گفتگو در باره انسان شناسی - روانشناسی - اساطیر - قرن 20 م متن نگاشته شده سلسله گفتگوی لوی اشتراوس با رادیو کانادایی سی.بی.سی به زبان انگلیسی، و ترجمه مصاحبه ها نیز از روی متن انگلیسی ست. مصاحبه در دسامبر 1977 میلادی انجام گرفته و کتاب، نخستین بار در سال 1978 میلادی منتشر و بارها تجدید چاپ شده است. لوی اشتراوس، فروید، مارکس و زمین شناسی را سه الگویی میداند، که به او آموختند واقعیت هر پدیده ای را باید در عمق همان پدیده جستجو کرد. شناخت مکانیسم ناخودآگاه، میتواند تبیینی برای کنشهای انسان به دست دهد (فروید)؛ ‌نظام اقتصادی (زیر ساخت) یک جامعه است که ارزشها و ایدئولوژیهای (روساخت)؛ آن جامعه را شکل میدهد (مارکس)؛ لایه های زیرین زمین، روشنگر تنوع در سطح زمین نیز هستند (زمین شناسی)؛ ا. شربیانی

  2. 5 out of 5

    Ahmed Oraby

    تقوم المحاضرة على ثلاثة جوانب - فصول - رئيسية، يتخللهم كلام عام وطائش هنا وهنالك الأول: المعنى فيقول شتروس أنه عندما كان طفلًا كان دومًا يتأمل المعنى وراء الأشياء، وقد تمكن - رغم حداثة عمره ورغم عدم معرفته القراءة - من استبطان بعض المعارف من خلاف التمييز بين الحروف الأول للكلمات الفرنسية كان يرى بأن الطفل، على غرار رؤية أفلاطون، ليس بالصفحة البيضاء التي تشكل حسب معرفتها بالواقع وحسب، ولكنها، مع ذلك تكون لها قدر من المعارف الأولية (عكس رؤية الحسيين) رأي شتروس أن كل ما في الطبيعة يختبئ وراءه معنى ما تقوم المحاضرة على ثلاثة جوانب - فصول - رئيسية، يتخللهم كلام عام وطائش هنا وهنالك الأول: المعنى فيقول شتروس أنه عندما كان طفلًا كان دومًا يتأمل المعنى وراء الأشياء، وقد تمكن - رغم حداثة عمره ورغم عدم معرفته القراءة - من استبطان بعض المعارف من خلاف التمييز بين الحروف الأول للكلمات الفرنسية كان يرى بأن الطفل، على غرار رؤية أفلاطون، ليس بالصفحة البيضاء التي تشكل حسب معرفتها بالواقع وحسب، ولكنها، مع ذلك تكون لها قدر من المعارف الأولية (عكس رؤية الحسيين) رأي شتروس أن كل ما في الطبيعة يختبئ وراءه معنى ما أو كما قالت الصديقة "ناهد" مقتبسة عن ساراماجو : الاضطراب هو نظام ينتظر الكشف والاضطراب هاهنا قد يكون موازيا، إذا جاز السياق، هو حالة اللامعنى. فكل أسطورة قد تبدو لنا مبهمة، هي في الواقع تحمل معنىً ما. ثانيًا التنويه على مسألة مهمة، وهي سوء الفهم لدى البعض عند الحديث عن الحضارات الماقبل كتابية فالبعض يحلو له توصيفها بأنها مجتمعات غير حضارية، بدائية، همجية، جاهلة في حين يعطي لنا شتروس تصورًا آخر وهو أن تلك الحضارات، هي، بكل بساطة واختزال، حضارات مغايرة ومختلفة فبينما نحن نعتمد على العلم الحسي والأدوات والعلم والحواس وهكذا يعتمدون هم على أدوات أخرى أكثر ثراءً إنسانويا لمعرفة الطبيعة، كالتأمل وغيره فكل منا قد وجد الوسيلة الأكثر راحة بالنسبة له للتعرف على مجتمعه ثالثًا: التأكيد على فكرة ارتباط الأسطورة بالتاريخ، وليس فقط التاريخ المحلي، بل قد يصل لتاريخ وطن أو مجتمع آخر كمثال، أسطورة التوائم والطقس السيئ والتي يظن أنها قد تم استيرادها من أمريكا الجنوبية عكس ما أكد أصحابه بقولهم: "إن الأساطير بشعب معين يمكن تفسيرها وفهما فقط من خلال الإطار الثقافي الخاص بهذا الشعب فقط" ويعنون بأن تحليل وبحث الأسطورة يتم عن طريق دراسة المجتمع الذي نشأت فيه الزاهرة فقط، ووفق قوانين محددة، رافضين بذلك مبدأ التوافد الذي يمكن أن يعد عاملًا رئيسًا في تفسير نشأة الأسطورة. انتهى. المحاضرة ليست بالسهلة ولا المعقدة، لكنها مكثفة ومركزة للغاية وتحتاج لتأمل وإعمال للعقل كبيرين. رائع شتروس

  3. 3 out of 5

    Mahdi Lotfi

    اسطوره شكلي از زبان است و زبان ما را آماده مي كند تا بكوشيم خودمان و دنيايي را كه در ذات خود يكپارچه است با تحميل ديالكتيك ها، دو شاخگي ها و ساختارهاي دوگانه بر روي داده ها بشناسيم . در پشت زبان ماهيت دو تايي مغز قرار داد . راس/چپ ، خوب / بد ، زندگي / مرگ. اينها دو شاخگي هاي اجتناب ناپذيري هستند كه مغز توليد ميكند و داراي دو بخش هستند كه دو چشم و دو دست را كنترل مي كنند ما در ذات خود موجودات دو نيمه اي هستيم كه داده ها را همچون كامپيوتر تنظيم مي كنيم . عقل سليم مان دو تايي است . به نظر مي رسد كه اسطوره شكلي از زبان است و زبان ما را آماده مي كند تا بكوشيم خودمان و دنيايي را كه در ذات خود يكپارچه است با تحميل ديالكتيك ها،‌ دو شاخگي ها و ساختارهاي دوگانه بر روي داده ها بشناسيم . در پشت زبان ماهيت دو تايي مغز قرار داد . راس/چپ ، خوب / بد ، زندگي / مرگ. اينها دو شاخگي هاي اجتناب ناپذيري هستند كه مغز توليد ميكند و داراي دو بخش هستند كه دو چشم و دو دست را كنترل مي كنند ما در ذات خود موجودات دو نيمه اي هستيم كه داده ها را همچون كامپيوتر تنظيم مي كنيم . عقل سليم مان دو تايي است . به نظر مي رسد كه براي پرداخت يك تجربه ، ساده ترين و كار آمدترين راه تقسيم آن به دو نيم است. و سپس تقسيم هر يك از نيمه ها به دو نيم ديگر، ‌به سخن ديگر ؛ آرايش مجدد هر سوال به نحوي كه فقط دو پاسخ ممكن برايش باقي بماند ؛ آري يا خير . لوي اشتراوس پاره هايي را كه از اين تجزيه بدست مي آيند «‌واحد اسطوره اي » ناميده که معادل «‌واج» در زبان شناسي است . اسطوره مانند همه چيزهايي است كه در حال مصرف اند . آنها مي شكنند و مجددا شكل مي گيرند . فراموش مي شوند و دوباره يافت مي شوند . لوي اشتراوس كسي را كه اين چيزها را باز مي يابد ، تنظيم مي كند و دگر بار مورد استفاده قرار مي دهد بريكولر ( خرت و پرت جمع كن ) مي نامد . اشتر اوس تاكيد مي كند كه يك اسطوره فقط به وسيله اسطوره ي ديگر قابل تفسير است نه يك فرمول علمي، ‌به نظر وي محرك هر اسطوره نيازي است براي رفع پارادوكس كه رفع نشدني است . در ساختار گرايي احتمالا چيزي بيش از يافتن عامل يا عوامل نامتغير در ميان تفاوتهاي سطحي وجود ندارد .

  4. 5 out of 5

    Mohammad Ali

    نمره ی واقعی: دو و نیم به نظرم مزیت این کتاب اختصار، سادگی و بینش دادنشه دو گفتگوی اول - یعنی "برخورد اسطوره و علم" و "تفکر بدوی و تفکر مدرن" - از نظر بینشی که در نگاه به اسطوره، به تفکر بدوی، و به اهمیت علم داره، جالبه - البته جالب و نه لزوما پذیرفتنی. سومین گفتگو - یعنی "لب شکری ها و دوقلوها: جدایی اسطوره" - تحلیل جالبیه هرچند کافی نیست برای فهم جوانب قضیه. دو گفتگوی آخری - یعنی "اسطوره و تاریخ" و "اسطوره و موسیقی" - به نظرم جذابیت کمتری داشتند ترجمه در حد فهم مطلب عموما قابل قبول است هرچند جاهای نمره ی واقعی: دو و نیم به نظرم مزیت این کتاب اختصار، سادگی و بینش دادنشه دو گفتگوی اول - یعنی "برخورد اسطوره و علم" و "تفکر بدوی و تفکر مدرن" - از نظر بینشی که در نگاه به اسطوره، به تفکر بدوی، و به اهمیت علم داره، جالبه - البته جالب و نه لزوما پذیرفتنی. سومین گفتگو - یعنی "لب شکری ها و دوقلوها: جدایی اسطوره" - تحلیل جالبیه هرچند کافی نیست برای فهم جوانب قضیه. دو گفتگوی آخری - یعنی "اسطوره و تاریخ" و "اسطوره و موسیقی" - به نظرم جذابیت کمتری داشتند ترجمه در حد فهم مطلب عموما قابل قبول است هرچند جاهایی باید ویرایش شود - من خوشبختانه متن انگلیسی را یافتم و در هر ابهامی به آن مراجعه می کردم. جاهایی مشکلاتی وجود داشت حاشیه: من به دلیل اینکه هنوز تعهدی به منطق و تفکر منطقی دارم از رویکرد میانه ی لوی استروس در قبال افراط و تفریط لوی برول و مالینوفسکی استقبال می کنم. اینکه "بدوی ها" را یکسره منفعت طلب یا یک سره عارف و فرامنطق نکنیم

  5. 3 out of 5

    Stuart

    Shaun and his mom were baking a strawberry-rhubarb pie using garden rhubarb and my mother's recipe, and I was hungry. Dinner could not be made because the kitchen was in use, and I would eat half a pie if I didn't eat something before it was done, so I formulated a plan to eat a calzone from Calabrias. Execution of my plan was interrupted by an unexpected Father's day closing of that establishment, so I reformulated and headed towards Spak. The GPAC door was open, so I dropped in an chatted with Shaun and his mom were baking a strawberry-rhubarb pie using garden rhubarb and my mother's recipe, and I was hungry. Dinner could not be made because the kitchen was in use, and I would eat half a pie if I didn't eat something before it was done, so I formulated a plan to eat a calzone from Calabrias. Execution of my plan was interrupted by an unexpected Father's day closing of that establishment, so I reformulated and headed towards Spak. The GPAC door was open, so I dropped in an chatted with Nick who had some carrots and chard, which I declined, because I had made other plans. Of course, the astute reader has already remembered that Spak is not open on a Sunday. Discovering that myself, I returned to GPAC and chatted with Nick and ate some chard and bagel with spicy pepper jam. Then Peppy and Johnny arrived and we talked for a while, and then I walked over to the lending library on my way to get some tea, and found this book. It had been on my peripheral list of things to read someday, and I've been on a myth kick lately, so I flipped through the introduction and found the word mythemes and decided I was going to read it that day because it is quite short. This is totally accessible and full of author-passion. The chapter on hare-lips and twins in particular is amazing in that it shows you some things that don't seem important or meaningful to you and then takes you on an adventure and when you are done they seem like the most significant things ever. This is great. Also his story about being a two-year-old structuralist is how I am going to explain what is structuralism from now on. Things I do not like about Mr. Levi-Strauss include: he is too posi when it comes to science, especially in its ability to explain or elaborate sense-perception, and binaries are not the only structures that people use, although it is true that they are very common. Seriously though, this book is a compressed ball of incandescent-star-gas and makes me very excited. Also, the strawberry-rhubarb pie I ate while reading it was very good.

  6. 4 out of 5

    Aslı Can

    Henüz Levi-Strauss'la tanışmadıysanız Mit ve Anlam çok uygun bir kitap. Belki biraz göz korkutuyor olabilir ama bu türde okuyabileceğiniz en akıcı kitaplardan birisi bence. Antropoloji ile veya sosyoloji ile hiç ilgili değilseniz bile bu kitapta üzerine düşünecek bir şeyler bulabileceğinizi düşünüyorum. Kitap benim için amacına ulaştı, kafamda farklı farklı bir sürü düşünce var ve hepsi de birbirine karıştı. Levi- Strauss bir yerlerde beni görüyorsa kıkır kıkır gülüyordur eminim. Ben Levi- Strau Henüz Levi-Strauss'la tanışmadıysanız Mit ve Anlam çok uygun bir kitap. Belki biraz göz korkutuyor olabilir ama bu türde okuyabileceğiniz en akıcı kitaplardan birisi bence. Antropoloji ile veya sosyoloji ile hiç ilgili değilseniz bile bu kitapta üzerine düşünecek bir şeyler bulabileceğinizi düşünüyorum. Kitap benim için amacına ulaştı, kafamda farklı farklı bir sürü düşünce var ve hepsi de birbirine karıştı. Levi- Strauss bir yerlerde beni görüyorsa kıkır kıkır gülüyordur eminim. Ben Levi- Straus'un yazar, düşünür, tartışmacı, insan; her bir yönüyle tanıştığım için çok mutluyum. Hem çok zihin açıcı bir düşünce dünyası var, hem de bu düşünceleri çok sade ve doğal bir yolla aktarıyor. Akıp giden kelimelerin dalgasına kapılıp gitmek zevkliydi. Bir de Levi-Straus'un farklı ve birbiriyle alakasız görünen olguları birbirine bağlama şeklini ve hevesini Freud'un aynı konudaki tutumuna çok benzettim. Ayrıca kitabın sunuşu da çok güzel hazırlanmış, kitabı elinize Levi-Strauss hakkında hiçbir şey bilmeden alsanız da, kitaba başlarken hem Levi-Strauss'u hem de yapısalcı yaklaşımı üzerine düşünecek kadar tanımış oluyorsunuz. Ne demiş Levi-Strauss: ''Şahsi kimliğime dair bir algım asla olmadı ve hala da yok. Kendim içinde bir şeylerin vuku bulduğu fakat ''ben'' ve ''bana göre''nin olmadığı bir yer olarak görüyorum. Her birimiz birtakım şeylerin meydana geldiği bir tür kavşağız. Kavşaklar tamamen pasiftir; oralarda bir şeyler gerçekleşir. Başka bir yerde, aynı derecede geçerli ancak farklı bir şey vuku bulur. Tercih yoktur, bu sadece şans meselesidir.'' Ben de bulunduğum kavşakta, Levi- Strauss'la bir şekilde yollarımız kesiştiği için kendimi şanslı sayıyorum. Çok fazla Levi- Strauss dedim ve kafamda söylemek istediklerim dönüp dursa da aktaramayacağımı bildiğim için yorumumu bitiriyorum.

  7. 5 out of 5

    Sukanya

    First things first. I need to learn French. I think everybody should learn French. And Russian. Myth and Meaning is a slim compilation of 5 essays of Claude Levi-Strauss. On subjects such as 'primitive' thinking vs scientific/ 'modern' thinking, mythology when it becomes history, mythology and music...and so on. Levi Strauss was a staunch believer in diversity of cultures, although in his work as a structuralist, he states that everything, however diverse, including mythologies, can be reduced to First things first. I need to learn French. I think everybody should learn French. And Russian. Myth and Meaning is a slim compilation of 5 essays of Claude Levi-Strauss. On subjects such as 'primitive' thinking vs scientific/ 'modern' thinking, mythology when it becomes history, mythology and music...and so on. Levi Strauss was a staunch believer in diversity of cultures, although in his work as a structuralist, he states that everything, however diverse, including mythologies, can be reduced to a lowest common denominator. Lowest common denominator helps in creating order. And order gives you a chance at deriving meaning. At understanding. He worries that with the ease of communication, we will lose our originality, our diversity. But he's hopeful that, perhaps, this increasing homogeneity will once again lead to diversification, which in turn will help in retaining a streak of originality. (I wonder what would be his response to our present times.) Yes, homogeneity is making people strive for 'originality' but this originality, in most instances, is not an outcome of a synthesis of experiences and ideas but rather an outcome of the human desire to be different. And this has been cleverly appropriated by a capitalist regime, for something as banal as promotion of consumption. Of goods, of services, of images, of ideas. To this end, we have become homogeneous even in our desire to be original, to be different. I suspect, it isn’t even the scientific-modernist approach which has robbed us of the ability to create stories, myths but our shrinking community experiences. And our desire of sharing our lives with others and vice-versa. Maybe, I am being a bit presumptuous here. After all we do share our lives with others. Through social media forums. May be the nature of myths, in itself, has undergone change. Because our community experiences have also undergone change. Earlier people in communities bonded as much for the reason of interdependence as for common fears. Now communities are formed based on shared interests and accessibility. We share our subjectivity, yes, through images, words, sounds in the on line world. But most often, we forgo an important aspect of sharing - collaborating. May be I am stretching it too far by saying that sometimes these online communities, where we share our subjective worlds, through their defined formats of sharing, end up homogenizing our individual experiences. Reducing them to objective 'things'. And maybe this creates an imbalance that we need to acknowledge. Maybe that is why we are slow at mythologising our present. Our need to rationalise is limiting our ability to express ourselves in ways other than the obvious. That way, Hinduism is an absolute treasure trove of concepts; thoughts which have been beautifully evoked through myths which defy scientific explanation and logic and yet have been accepted by generations of Indians, unquestioningly. I wonder if we ever think about this wonderful duality of our lives - of leading a modern life and yet believing in elephant headed Gods, ascetic-householder God, cursed Goddesses and so on. May be. I need to think about this some more... The book fleetingly touches upon a number of issues and is an absolute tease because Strauss references so many of his other works that you realise that to be able to understand him better, there is so much more that you need to read up on. Which.... is a good thing,right? Anything that keeps you on your toes, anything that keeps you curious.

  8. 3 out of 5

    Michael

    40 something pages. I'll read it in one sitting. Two labrythine weeks later.

  9. 5 out of 5

    Cessie

    Kitap CBC Radyosu'nda yayınlanan uzunca bir söyleşiden derlenmiş. Zaten minicik bir kitap, mitler üzerine çok fazla bilgi içermiyor ama "modern" insan bunları nereye oturtmalı, hangi kıstaslar çerçevesinde değerlendirmeli, nasıl yorumlamalı gibi sorulara cevap arıyor. Hayatla, müzikle, mitlerle alakalı çok güzel düşünceleri de bizlerle paylaşıyor. Harika, kaçırmayınız.

  10. 5 out of 5

    Amirsaman

    1. وقتی چیزی دارای معنا است که قابل ترجمه باشد؛ نه فقط به زبانهای مختلف، بلکه در سطوح مختلف. بنظرم احتمالا منظور نویسنده تبدیل یک مفهوم مثل مهربانی به پانتومیم، سینما، یا مثلا موسیقی، نشانهندهی قابلیتش برای معنا داشتن است. اما مثل سایر حرفهایش، نویسنده شاهد و مدرکی بر حرفش نشان نمیدهد، حرف دلش را میزند! 2. استراوس میگوید علم دارد کمکم میفهمد که فلان حیوان که در آن اسطوره وجود داشت، به چه دلیل بوده. اما او تفسیر علمی را با محتوای علمی داشتن اشتباه گرفته است. میتوان هر متنی که بدون هدف علمی نوشته ش 1. وقتی چیزی دارای معنا است که قابل ترجمه باشد؛ نه فقط به زبان‌های مختلف، بلکه در سطوح مختلف. بنظرم احتمالا منظور نویسنده تبدیل یک مفهوم مثل مهربانی به پانتومیم، سینما، یا مثلا موسیقی، نشان‌هنده‌ی قابلیتش برای معنا داشتن است. اما مثل سایر حرف‌هایش، نویسنده شاهد و مدرکی بر حرفش نشان نمی‌دهد، حرف دلش را می‌زند! 2. استراوس می‌گوید علم دارد کم‌کم می‌فهمد که فلان حیوان که در آن اسطوره وجود داشت، به چه دلیل بوده. اما او تفسیر علمی را با محتوای علمی داشتن اشتباه گرفته است. می‌توان هر متنی که بدون هدف علمی نوشته شده را با تفاسیر امروزی علم توجیه کرد، همانند متون دینی. اما این دلیل نمی‌شود که آن متون به خودی‌خود دارای معنی‌ای باشند که ما در این قرن «کشف»شان کرده‌ایم. 3. کاری که استراوس می‌گوید از دو سالگی انجام می‌داده، یعنی پیدا کردن شباهت یا بقول خودش «ساختار» بین چیزهای متفاوت، علمی نیست. ما می‌توانیم هرچیزی را به چیز دیگری مربوط کنیم و دلایل اثباتی زیادی هم جمع‌آوری کنیم. اما این‌گونه استدلال‌ها معمولا نمی‌گویند در چه صورت می‌پذیرند مقایسه‌شان و ساختاری که پیدا کرده‌ند؛ غلط است. البته قبول دارم که نویسنده در کتاب‌های حجیم‌ترش ممکن است عقایدش را مبسوط‌تر توضیح داده باشد، اما بنظرم هر نویسنده مسئولیت کتابی که منتشر کرده را برعهده دارد. من بر روی کتاب پیش‌رویم ریویو می‌نویسم و نه فهم کلی نویسنده‌ی محترم از مسئله!

  11. 5 out of 5

    John David

    This book consists of five talks given on the CBC Radio series “Ideas” in December 1977, with a short introduction from religious scholar Wendy Doniger from the University of Chicago. The names of the lectures themselves won’t provide but the barest of insight into the material that Levi-Strauss covers, but since there are only five, I will name them here. They are 1) “The Meeting of Myth and Science,” 2) “‘Primitive’ Thinking and the ‘Civilized’ Mind,” 3) “Harelips and Twins: The Splitting of M This book consists of five talks given on the CBC Radio series “Ideas” in December 1977, with a short introduction from religious scholar Wendy Doniger from the University of Chicago. The names of the lectures themselves won’t provide but the barest of insight into the material that Levi-Strauss covers, but since there are only five, I will name them here. They are 1) “The Meeting of Myth and Science,” 2) “‘Primitive’ Thinking and the ‘Civilized’ Mind,” 3) “Harelips and Twins: The Splitting of Myth,” 4) “When Myth Becomes History,” and 5) “Myth and Music.” These lectures are some of the very few popularizing work that Levi-Strauss did in his extremely long life. As Doniger says in her fine introduction, they “touch upon all of Levi-Strauss’s great methodological paradoxes between myth and science, myth and history, myth and music,” and present the most difficult concepts in “La Pensee Sauvage” (“The Savage Mind”) for the educated lay audience (p. xii). These lectures don’t really lend themselves to summary terribly well. As you can see above, the entire book itself, including the introduction, is a mere 80 pages. They do, however, give you brief glimpses into the abiding concerns and problems that have, more than anything else, given structure to Levi-Strauss’s unique intellectual path within the field of anthropology, and those related to structuralism in particular. I read this together with Patrick Wilcken’s biography, “Claude Levi-Strauss: Poet in the Laboratory,” which I found added a lot of appropriate background material that was useful in dealing with these talks. If you find the topics of his lectures interesting, you’ll almost certainly be disappointed in their relative lack of depth. (I suppose you have to sacrifice detail when you’re presenting complicated ideas to a non-professional audience.) However, there are wonderful resources out there with much more detail. Wilcken’s biography is a good place to start, but can be variously supplemented with Christopher Johnson’s “Levi-Strauss: The Formative Years” (an imprint from Cambridge) and “Tristes Tropiques.” And if you get really adventurous, you can try “The Savage Mind” or his two-thousand-page, four-volume “Mythologiques.” With any hope, I’ll get there eventually.

  12. 3 out of 5

    Miss Ravi

    به نظر من مهمترین ویژگی این کتاب نثر سادهی اون هست. در کنارش سرفصلهای کتاب هم ابهام خواننده رو دربارهی جزئیات اسطوره کمی برطرف میکنن. شیوه برخورد نویسنده با اسطوره به نظر من خیلی مهمه، یه مردمشناس که میخواد نشون بده چطور اسطوره در لایههای عمیق زندگی حضور داره و چطور تفکر آدمهای بدوی به همون اندازهی تفکر علمی آدمهای مدرن میتونسته به درک جهان کمک کنه. فصل اسطوره و موسیقی هم برام خیلی جالب بود. خیلی دلم میخواست این کتاب به جای شصت و دو صفحه ششصد و بیست صفحه میبود. به نظر من مهم‌ترین ویژگی این کتاب نثر ساده‌ی اون هست. در کنارش سرفصل‌های کتاب هم ابهام خواننده رو درباره‌ی جزئیات اسطوره کمی برطرف می‌کنن. شیوه برخورد نویسنده با اسطوره به نظر من خیلی مهمه، یه مردم‌شناس که می‌خواد نشون بده چطور اسطوره در لایه‌های عمیق زندگی حضور داره و چطور تفکر آدم‌های بدوی به همون اندازه‌ی تفکر علمی آدمهای مدرن می‌تونسته به درک جهان کمک کنه. فصل اسطوره و موسیقی هم برام خیلی جالب بود. خیلی دلم می‌خواست این کتاب به جای شصت و دو صفحه ششصد و بیست صفحه می‌بود.

  13. 5 out of 5

    Alejandro Orradre

    Un acercamiento a la importancia del mito en nuestra cultura, así como la influencia que hoy en día todavía tiene en la sociedad moderna. Lévi-Strauss explora en Mito y Significado cómo la historia y sus acontecimientos algunas veces se han disfrazado de leyenda, lo difícil que es a veces discernir entre una cosa u otra y el papel de transmisor de los hechos históricos a través del mito.

  14. 4 out of 5

    عمران

    إنني لا أعتقد أن الثقافات قد حاولت بطريقة منتظمة أو منهجية أن تجعل نفسها مختلفة عن غيرها فحقيقة الأمر هي أنه منذ مئات أو آلاف السنين لم يكن الجنس البشري على الأرض بهذه الكثرة، وكانت الجماعات الصغيرة تعيش في حالة عزلة ولذلك كان من الطبيعي فقط أن تقوم بتطوير خصائص خاصة مميزة لها ومن ثم تصبح مختلفة عن غيرها. ولم يكن

  15. 4 out of 5

    Berk

    Ekitap. Claude'un bir radyo programında çalışmaları hakkındaki sorulara, akıcı ve sizi yabancılaştıracak bir terminoloji kullanmadan verdiği cevapları içeriyor Mit ve Anlam. Çok çılgın da bir önsöz var kitabın başında, Gökhan Yavuz Demir'e saygılar.

  16. 5 out of 5

    Nazanin

    " I never had, and still do not have, the perception of feeling my personal identity. I appear to myself as the place where something is going on, but there is no ‘I’, no ‘me.’ Each of us is a kind of crossroads where things happen. The crossroads is purely passive; something happens there. A different thing, equally valid, happens elsewhere. There is no choice, it is just a matter of chance. " Did you happen to feel like you want to cry because something is very exciting and good? this happens " I never had, and still do not have, the perception of feeling my personal identity. I appear to myself as the place where something is going on, but there is no ‘I’, no ‘me.’ Each of us is a kind of crossroads where things happen. The crossroads is purely passive; something happens there. A different thing, equally valid, happens elsewhere. There is no choice, it is just a matter of chance. " Did you happen to feel like you want to cry because something is very exciting and good? this happens to me every time that I read this small book. well Claude Lévi-Strauss is an anthropologist but it's not important if you're not an anthropologist you can enjoy the book anyway and learn about mythology and how the same myths had been repeating in different societies without absolutely no connection between them. the book is so small so you can read it in 2 hours instead of watching a movie and then you will have the same feeling that you had after watching interstellar.

  17. 5 out of 5

    Dylan Grant

    The purpose of this book is to serve as an introduction to the thinking of Claude Levi-Strauss, a French anthropologist who is apparently quite legendary, though I personally had never heard of him before. This is done by having the author answer questions related to what he writes about, which I think is a really good approach. The expertise of Levi-Strauss was in examining mythology, in particular that of indigenous North and South American peoples. At first I was expecting just another Joseph The purpose of this book is to serve as an introduction to the thinking of Claude Levi-Strauss, a French anthropologist who is apparently quite legendary, though I personally had never heard of him before. This is done by having the author answer questions related to what he writes about, which I think is a really good approach. The expertise of Levi-Strauss was in examining mythology, in particular that of indigenous North and South American peoples. At first I was expecting just another Joseph Campbell-esque romp through eclectic mythologies followed by an assertion of pseudo-Jungian stuff at the end. But I was pleasantly surprised. Levi-Strauss is deeply original. His theory that the mythic mode disappeared in writing with the advent of the novel and retreated into music (especially that of Wagner, Mozart, and Beethoven) is extremely interesting. I also enjoyed his analysis of why there is always a correlation, in indigenous South American stories, between twins and people with pursed lips. All in all I recommend this short little book to anyone who is interested in these sorts of topics. I look forward to reading a proper book by Levi-Strauss sometime soon.

  18. 5 out of 5

    Ersin Şen

    Mitlere yeni bir bakış açısı ile bakmak isteyenler için iyi bir kaynak

  19. 3 out of 5

    Rebecca

    "In order for a culture to be really itself and to produce something, the culture and its members must be convinced of their originality and even, to some extent, of their superiority over the others; it is only under conditions of under-communciation that it can produce anything. We are now threatened with the prospect of our being only consumers, able to consume anything from any point in the world and from every culture, but of losing all originality." (20) Observations like this abound in Myt "In order for a culture to be really itself and to produce something, the culture and its members must be convinced of their originality and even, to some extent, of their superiority over the others; it is only under conditions of under-communciation that it can produce anything. We are now threatened with the prospect of our being only consumers, able to consume anything from any point in the world and from every culture, but of losing all originality." (20) Observations like this abound in Myth and Meaning: Cracking the Code of Culture. Lévi-Strauss, whose blending of anthropology and philosophy made him one of the most interesting scholars of myth, here offers a set of expanded lectures originally broadcast in 1977 on a CBC radio program called Ideas. In the second essay, "'Primitive' Thinking and the 'Civilized' Mind", Lévi-Strauss reveals the "totalitarian ambition of the savage mind" as distinctive from scientific thought, and how the former results in only the illusion of understanding. He also notes, however, that primitive people had the capacity for "civilizing" the mind, but simply had no need of it, calling upon instead a "fantastically precise knowledge of their environment and all its resources" (19)--something we have (regrettably) lost in our "civilized" state. This supports his concept of myth as a conceptual framework for binaries. It is these binaries that move us toward more qualitative scientific thinking, helping us to "understand a great many things present in mythological thinking which we were in the past prone to dismiss as meaningless and absurd." (24) This collection of five essays would be a great introductory primer for the reader not yet ready to dig into The Raw and the Cooked or The Savage Mind. The most sage advice comes from Wendy Doniger in her most excellent foreword: "The trick is to jettison Lévi-Strauss right before the moment when he finally deconstructs himself." Indeed, those words apply to the works of many of our great contemporary thinkers.

  20. 3 out of 5

    MohSen

    اسطوره و معنا برگردانی از یک سری مصاحبه های رادیویی استروس است و زبان فوق العاده روانی دارد که در ابتدای کتاب به این نکته اشاره شده و خود استروس دلیلش رو آشنا نبودن کاملش به زبان انگلیسی میدونه. برای آشنایی کلی با حوزه ی فعالیت استروس خواندن این کتاب کم حجم خالی از لطف نیست

  21. 3 out of 5

    Maria Maniaci

    This was a fun read. It's a tiny little book, and the writing is straightforward and easy to understand. I love his ideas about myth, about how they're like music, how both myth and music diverge from language and why. A good primer for his theories.

  22. 5 out of 5

    Sara

    No rating because I read it for school (thought this one is kinda interesting even for those who are not in History/anthropology! :D)

  23. 3 out of 5

    محمود أغيورلي

    يحاول كتاب الاسطورة و المعنى للكاتب كلود ليفي شتراوس ان يفكك مفهوم الاسطورة و يخلق روابط فيما بينها و بين التاريخ و الموسيقى و اللغة المحكية , و وينقسم العمل إلى خمس فصول , يتحدث في الفصل الاول عن أهمية استخدام العلم في فهم الامور التي تدور خارج نطاق العلم , ويعول الكاتب على قدرة العلم الذاتية على التصحيح في خرق تلك الامور " اللاعلمية " من اجل اعادة فهمها و استيعابها , اما الفصل الثاني فقد كان من اهم الفصول في الكتاب إذ تحدث فيه الكاتب عن اهمية الاصالة و الاختلاف الثقافي في تقدم المجتمعات , و حذ يحاول كتاب الاسطورة و المعنى للكاتب كلود ليفي شتراوس ان يفكك مفهوم الاسطورة و يخلق روابط فيما بينها و بين التاريخ و الموسيقى و اللغة المحكية , و وينقسم العمل إلى خمس فصول , يتحدث في الفصل الاول عن أهمية استخدام العلم في فهم الامور التي تدور خارج نطاق العلم , ويعول الكاتب على قدرة العلم الذاتية على التصحيح في خرق تلك الامور " اللاعلمية " من اجل اعادة فهمها و استيعابها , اما الفصل الثاني فقد كان من اهم الفصول في الكتاب إذ تحدث فيه الكاتب عن اهمية الاصالة و الاختلاف الثقافي في تقدم المجتمعات , و حذر الكاتب من ان العصر الحالي , بما فيه من استقطاب قد يهدد الثقافة البشرية و اختلافها و بالتالي تقدمها إلى الامام , اما الفصل الثالث فقد كان فصلا يركز على اساطير امريكا الجنوبية والشمالية بصورة علمية عن طريق ايجاد الروابط المنطقية بين حيثيات الاسطورة , الفصل الرابع كان مقارنة بين الاساطير والتاريخ و الخامس كان يتعلق بالشبه بين نغم الاسطورة و الموسيقى , بصورة عامة الكتاب يتحدث عن مواضيع عدة و لكنها متعلقة بالاسطورة و تدور في فلكها , و قد اعجبت كثيراً بالفصل الثاني و خاصة حين قال الكاتب " نحن الان مهددون من خلال ليس فقط توقع ان نصبح كائنات استهلاكية فقط , قادرة على استهلاك اي شيء من اي بقعة في العالم و من اية ثقافة , بل وايضاً ان نفقد كل اصالتنا " , تقيمي للكاتب 3/5 . مقتطفات من كتاب الأسطورة و المعنى للكاتب كلود ليفي شتراوس ---------------- لدي الشعور بأن كتبي قد كتبت من خلالي و أنه بمجرد عبورها خلالي فإنني أشعر بالفراغ , فلا شيء قد ترك . ---------------- لم يكن لدي من قبل أبداً , و مازال غير موجود لدي , ذلك الاداراك الخاص بالهوية الشخصية , إنني أبدو بالنسبة لنفسي كمكان تحدث فيه بعض الاشياء ولكن لا توجد " انا " و لا توجد أيضاً " ياء " الملكية فكل منا هو " مفترق طرق " تحدث فيه بعض الاشياء , ومفارق الطرق بلا فاعلية تماما , فشيء ما يحدث هناك , وشيء آخر ممثال في الحقيقة يحدث أيضاً في أي مكان آخر , ليس هناك أي اختيار لكنها المصادفة المحضة ---------------- انني اعتقد ان هناك بعض الاشياء التي فقدناها وربما علينا ان نستعيدها ثانية , لكني لست متأكد انه في عالم من مثل عالمنا الذي نعيش فيه و مع نوع التفكير العلمي الذي يجب أن نلتزم به , يمكننا أن نستعيد تلك الاشياء كما لو أننا لم نفقدها من قبل --------------- المشكلة الخاصة بالخبرة في مقابل العقل يبدو ان لها حلا في بنية الجهاز العصبي , وليس في بنية العقل او الخبرة , ولكن في مكان ما بين العقل و الخبرة , في الطريقة التي تم بناء جهازنا العصبي بها و كذلك في الطريقة التي يقوم بها جهازنا العصبي بالوساطة بين العقل و الخبرة -------------- العلم الحديث يبدو قادرا على احراز التقدم ليس فقط في نطاقه التقليدي الذي تقدم فيه كثيراً إلى الامام - ولكنه ظل في نفس القنوات الطبيعية - , ولكنه ايضا يبدو قادرا في الوقت نفسه على توسيع تلك القنوات وان يعيد دمج العديد من المشكلات الهامة التي تركت من قبل خارج نطاق العلم -------------- نحن نستطيع من خلال العلم ان نحقق السيطرة على الطبيعة , بينما بالطبع تكون الاسطورة غير ناجحة في اعطاء الانسان قوة مادية اضافية للتحكم في البيئة , على كا حال فانها تعطي الانسان - و هذا امر شديد الاهمية - الوهم بأنه يستطيع ان يفهم العالم و ان يفهمه فعلاً ------------- رغم الفروق الثقافية بين الاقسام او الفئات العديدة للجنس البشري فان العقل الانساني في كل مكان واحد و متشابه و يحتوي على نفس القدرات ------------- انك لن تستطيع الارتقاء بكل القدرات العقلية الخاصة بكل الجنس البشري , كل ما تستطيعه هو ان تستخدم قطاعا صغيراً و هذا القطاع الصغير يختلف باختلاف الثقافات ------------- ان ما يهددنا بحق الآن ربما كان هو ما يمكن ان نسميه بالاتصال الزائد , اي النزعة السائدة في مكان ما من العالم لمعرفة كل ما يحدث في في كل الاجزاء الاخرى منه ------------ نحن الان مهددون من خلال ليس فقط توقع ان نصبح كائنات استهلاكية فقط , قادرة على استهلاك اي شيء من اي بقعة في العالم و من اية ثقافة , بل وايضاً ان نفقد كل اصالتنا ----------- المستقبل يجب ان يكون دائما مختلفا بل و اكثر اختلافا عن الحاضر , و بعض الاختلافات يعتمد بالطبع على تفضيلاتنا السياسية , و لكن و مع ذلك فان الثغرة الموجودة في عقولنا الى حد ما بين الميثولوجيا والتاريخ يمكن اختراقها من خلال دراسة مصادر التاريخ نفسها و ادراكها ليس باعتبارها منفصلة تماما عن الميثولوجيا ولكن على انها استمرار لها -----------

  24. 3 out of 5

    Emily (emilykatereads)

    Interesting read. However, if I didn't read it for my mythology class I wouldn't have got nearly as much out of it. It was a good accompaniment to what we've been doing though.

  25. 4 out of 5

    اسطوره و تفکر مدرن / کلود لوی-استراوس / تهران: فرزان روز، چاپِ دوم 1390 1. انسانشناسی ساختاری 2. اساطیر 3. قومشناسی فلسفی این کتاب ترجمهای از مجموعهی پنج سخنرانی «لوی-استراوس» است که در سال 1977م. از رادیوی کانادایی «سی.بی.سی» در برنامهای تحت عنوان «اسطوره و معنا» پخش شده است. این سخنرانیها شکلی پرسش و پاسخ داشته که در 1978م. با تغییراتی بهصورت کتاب چاپ شده است. [یادداشت مترجمان-شانزده] «لوی-استراوس» در پیشگفتار این کتاب از احساسی میگوید که نسبت به اظهار نظر دربارهی کتابهایش دارد؛ ا حساسی که گویی اسطوره و تفکر مدرن / کلود لوی-استراوس / تهران: فرزان روز، چاپِ دوم 1390 1. انسان‌شناسی ساختاری 2. اساطیر 3. قوم‌شناسی فلسفی این کتاب ترجمه‌ای از مجموعه‌ی پنج سخنرانی «لوی-استراوس» است که در سال 1977م. از رادیوی کانادایی «سی.بی.سی» در برنامه‌ای تحت عنوان «اسطوره و معنا» پخش شده است. این سخنرانی‌ها شکلی پرسش و پاسخ داشته که در 1978م. با تغییراتی به‌صورت کتاب چاپ شده است. [یادداشت مترجمان-شانزده] «لوی-استراوس» در پیش‌گفتار این کتاب از احساسی می‌گوید که نسبت به اظهار نظر درباره‌ی کتاب‌هایش دارد؛ ا حساسی که گویی کتاب‌هایش را خودش ننوشته است. وی درباره‌ی حضور اسطوره‌ها در ذهن و نگرش انسان‌ها نیز دریافت و احساسی مشابه دارد و یادآوری می‌کند که قبلاً در جایی نوشته است: «انسان‌ها بدون آن‌که خودشان بدانند صاحب نگرش‌هایی درباره‌ی اسطوره‌ها می‌شوند». آیا این جمله از نظر تجربی کاملاً بی‌معنا نیست؟ «لوی-استراوس» معتقد است که نه، زیرا تمامی آثار او به همین شکل در درونش شکل‌گرفته است و نوشته شده‌اند، بدون آن‌که او آگاه باشد. [1] «لوی-استراوس» انسان‌ها را هم‌چون گذرگاه‌هایی کاملاً منفعل می‌داند که در درون و پیرامون آن‌ها اتفاقات کاملاً تصادفی رخ می‌دهد. به باور او هر یک از انسان‌ها روشی خاص برای ارائه‌ی دیدگاه‌های‌شان دارند اما همگی آن‌ها در ساختاری تصادفی و غیر انتخابی قرار دارند که «من» و «برای من» در جریان امور آن جایی ندارد. از نظر او همه‌ی پژوهش‌ها اهمیت و ارزش یکسانی دارند زیرا دیدگاه‌های جدیدی را نسبت به نوع بشر و موضوعات مورد توجه‌اش عرضه می‌کنند. [2] بخش اول کتاب تحت عنوان «برخورد اسطوره و علم» حاوی پرسش‌هایی از «لوی-استراوس» است: آیا سعی شما این‌است که مخاطبان خود را به شیوه‌ی تفکر اسطوره‌ای بازگردانید؟ چرا؟ چون معتقدید تفکر اسطوره‌ای -که امروزه توسط علم و شیوه‌ی تفکر مدرن تضعیف‌شد است- حاوی ارزش‌هایی مهم و از دست‌رفته است؟ آیا ما برای «داشتن معنا» به وجود نظم و قانون نیازمندیم؟ آیا نمی‌توان درون بی‌نظمی و اغتشاش نیز «معنا» داشت؟ منظورتان از این‌که «نظم و ترتیب بر بی‌نظمی و اغتشاش ارجحیت دارد» چیست؟ ساختارگرایی چیست؟ و چگونه به این باور رسیدید که «تفکر ساختاری» یک راه‌حل منطقی است؟ [3] [...]

  26. 4 out of 5

    Daniel

    As part of a course in mythology, this book would be more powerful than it is when read in isolation. The great anthropologist gives all too few examples to back up his theories. After a solid foreward Wendy Doniger, we are treated to what are essentially the cleaned-up transcripts of radio talks Levi-Strauss gave in 1977. If you can make it through the first third, you will find the last two-thirds much stronger, with nuggets of wisdom sprinkled throughout and insight added when he tests his the As part of a course in mythology, this book would be more powerful than it is when read in isolation. The great anthropologist gives all too few examples to back up his theories. After a solid foreward Wendy Doniger, we are treated to what are essentially the cleaned-up transcripts of radio talks Levi-Strauss gave in 1977. If you can make it through the first third, you will find the last two-thirds much stronger, with nuggets of wisdom sprinkled throughout and insight added when he tests his theories against various North American myths as well as Wagner's reimagined Norse mythology. In the fifth section, he reminds us that while in music "the sound element . . . takes over", in myth, "it is the meaning element." And just as we cannot understand a musical score by studying it "stave after stave", so we need to study "apprehend" a myth "as a totality." If only elaborated on the meanings in the various myths. But to do that he would have to present more examples of myth so we might consider their meanings. And perhaps it is not the purpose of this volume. And thus it may well serve a great work for the opening sessions of a college or graduate school class on mythology, a work to open up the topic for discussion and to refer to once we start reading the myths on which that discussion will be centered.

  27. 4 out of 5

    Stu

    Myth and Meaning is not the survey (or gloss) of Lévi-Strauss' thought that I hoped it would be. Rather, it is a more Zen-like series of observations on how the great anthropologist conceived of the subjects, mixing hope for scientific progress (which Lévi-Strauss saw as growing increasingly comprehensive and ultimately embracing the meanings that pre-literate societies gave to physical phenomena) with blunt realizations that history has replaced myth as literacy has replaced oral transmission. Myth and Meaning is not the survey (or gloss) of Lévi-Strauss' thought that I hoped it would be. Rather, it is a more Zen-like series of observations on how the great anthropologist conceived of the subjects, mixing hope for scientific progress (which Lévi-Strauss saw as growing increasingly comprehensive and ultimately embracing the meanings that pre-literate societies gave to physical phenomena) with blunt realizations that history has replaced myth as literacy has replaced oral transmission. The most poetic of the five essays here is probably the last one, where Lévi-Strauss compares the structure of myth to the structure of art music in its development of themes and forms. Just as Lévi-Strauss can be poetic, however, he can also be frustrating; his essay on "Harelips and Twins," which promises to be a great meta-analysis of how the two groups are connected with weather folklore, stops far short of this ostensible goal, relating the two groups but never returning to the main question. If the author were a student of mine, I would be tempted to downgrade him harshly, but he would probably still pull an 'A' - the journey here is beautiful and thought provoking, even if, as Wendy Doniger alludes to in her introduction, we are not always sure of the destination.

  28. 3 out of 5

    Meg Morden

    The great thing about moving it that one has to look at all one's books again. In some cases treasures can be discovered that one has forgotten that one owns. Such was the case with this book "Myth and Meaning: Cracking the Code of Culture" and when it was unpacked in its new home, I placed it on my bedside table to make sure that it did not get buried again before I got to read it. It is a series of short essays which evolved from a series of talks which he wrote and spoke for CBC Radio in Engli The great thing about moving it that one has to look at all one's books again. In some cases treasures can be discovered that one has forgotten that one owns. Such was the case with this book "Myth and Meaning: Cracking the Code of Culture" and when it was unpacked in its new home, I placed it on my bedside table to make sure that it did not get buried again before I got to read it. It is a series of short essays which evolved from a series of talks which he wrote and spoke for CBC Radio in English. It is the one place that an English speaker hears his voice directly without the middle man of a translator. Because he is not writing in his native tongue, the arguments are simplified and much less opaque than his writings in French. They are simple but packed with meaning. I ended up reading most of the chapters twice and know that I will be picking it up again and again. This book does not have the wealth of examples which his longer books have but since it comes at the end of his career, it is integrated and lacks some of the contradictions which occur from book to book as he developed his ideas. I highly recommend this book as an entree into the world of theories and ideas that is Claude Levi-Strauss.

  29. 3 out of 5

    Roaa

    مما أعجبني من هذه المحاضرة .. " وإذا حاولنا أن نفهم العلاقة بين اللغة والأسطورة والموسيقى فإنه يمكنك أن تفعل ذلك من خلال استخدامك للغة كنقطة انطلاق، ثم يمكنك أن تتبين بعد ذلك أن الموسيقى من ناحية والميثولوجيا من ناحية أُخرى قد ظهرا كلاهما من اللغة، لكنهما قاما بالنمو والنضج في اتجاهات مختلفة، فالموسيقى تؤكد الجانب الصوتي الموجود بالفعل مندغما في اللغة بينما تؤكد الميثولوجيا جانب الإدراك، أي جانب المعنى الموجود أيضا مندغما في اللغة، لقد كان "فرديناند دي سوسير" هو الذي قام بإطلاعنا على أن اللغة تت مما أعجبني من هذه المحاضرة .. " وإذا حاولنا أن نفهم العلاقة بين اللغة والأسطورة والموسيقى فإنه يمكنك أن تفعل ذلك من خلال استخدامك للغة كنقطة انطلاق، ثم يمكنك أن تتبين بعد ذلك أن الموسيقى من ناحية والميثولوجيا من ناحية أُخرى قد ظهرا كلاهما من اللغة، لكنهما قاما بالنمو والنضج في اتجاهات مختلفة، فالموسيقى تؤكد الجانب الصوتي الموجود بالفعل مندغما في اللغة بينما تؤكد الميثولوجيا جانب الإدراك، أي جانب المعنى الموجود أيضا مندغما في اللغة، لقد كان "فرديناند دي سوسير" هو الذي قام بإطلاعنا على أن اللغة تتكون من عناصر لا يمكن فكها او حلها وهذه العناصر هي الصوت من ناحية والمعنى من ناحية أُخرى."❤ "إنني أشعر بأن الموسيقى والرياضيات فقط هي التي يمكن أن تكون فطرية، وأشعر كذلك بأن المرء يجب أن يكون لديه جهاز وراثي خاص لكي يقوم بأي منهما" "إن الابداع الخيالي للعقل في مكان ما يكون فريد أو أنت لن تجد الابداع نفسه في مكان مختلف" "لكننا لا نستطيع أن نطلب من كل فرد منا أن يكون مهتما تمامًا بنفس الاشياء التي يهتم بها الآخرون، ومن أجل ذلك فإن كل فرد منا يستخدم كمية معينة من قواه العقلية من أجل ما نحتاجه أو ما قد يثير اهتمامنا" ❤ الكتيب جميل جدا لمن يريد تذوقه لا قراءته، ممتع وبذات الوقت يحتاج لتركيز كبير ... مللت عند بعض النقاط المعقدة.. لكن لا بأس! خرجت منه بأفكار جديدة جميلة ❤ شكرًا شتراوس ❤

  30. 3 out of 5

    Mohammad Zakerzadeh

    One of my friends who is an anthropologist introduced this book to me and I should thank her a lot. I really love it, a short and impressive book about the main ideas of one the greatest people in the field. Also the language of the book is easy to understand due to the fact that it is taken from an English interview with Levi-Strauss. His approach regarding to myth appeals me a lot, e.g. when he insisted on not calling the people in the old era "primitive" and prefer to use "without writing", a One of my friends who is an anthropologist introduced this book to me and I should thank her a lot. I really love it, a short and impressive book about the main ideas of one the greatest people in the field. Also the language of the book is easy to understand due to the fact that it is taken from an English interview with Levi-Strauss. His approach regarding to myth appeals me a lot, e.g. when he insisted on not calling the people in the old era "primitive" and prefer to use "without writing", as well as his view on finding the structure behind the elements of the myth which is followed by some illustrative examples. I totally agree with the last sentences of the foreword by Wendy Doniger: "If someone who had just heard Levi-Strauss's name for the first time asked me to explain, standing on one foot, what he was all about, I would pick up Myth and Meaning and start reading it out loud". The only reason I do not give it 5 stars is that I am not an expert in anthropology to judge well regarding the content.

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