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The study of anthropology has undergone several transformations in the theoretical standpoints in its pursuit to understand human differences. During the discipline’s early history, these theories revolved around the indigenous people that Europeans encountered during their explorations. One of these shifts is illustrated in the variation in the declaration of the Enlightenment philospher Jean-Jacques Rousseau, who stated, “Man is born free, and everywhere in chains” and Victorian anthropologist Edward Burnett Tylor’s assertion that “Life in the Uncivilized World is fettered at every turn by chains of custom”. Through the utilizations of the resources of Morberg, Perry, Trouillot, Moore, and McGee and Warms, I will illustrate that these two quotes reflect the inherited and current cultural environment within Europe. At the time of their construction and exemplify the transformation of the view of primitives as unrepressed by societal institutions to being constrained by irrational customs in anthropological theory.
Jean-Jacques Rousseau’s statement was conceptualized from the consolidation of foreign accounts of people from distant locations from antiquity to the seventeenth century, the idea of utopia, and the Enlightenment concepts of perfection and progress. Europeans’ initial knowledge concerning non-Europeans originated with ancient Greek and Roman historians, such as Herodotus, Thucydides, and Xenophon with their accounts of the peoples of Asia, Egypt, the Aegean Islands, Sparta, and others (Morberg 2013:47). Succeeding these descriptions, Pliny the Elder in the first century AD generated the fictitious “Plinian races”. One of which was Sciopod, who was described as a creature that possessed one large foot that provided sh...
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... British supremacy and world domination.
Works Cited
McGee, R. Jon and Warms, Richard L.
2012 Anthropological Theory: An Introductory History. 5th edition. New York: McGraw-Hill
Companies, Inc.
Moeberg, Mark
2013 The Prehistory of Anthropology. In Engaging Anthropological Theory: A Social and
Political History. Oxon: Routledge
Moore, Jerry D.
2009 Visions of Culture: An Introduction to Anthropological Theories and Theorists. 3rd
edition. United Kingdom: AltaMira Press.
Perry, Richard J.
2003 Five Key Concepts in Anthropological Thinking. New Jersey: Pearson Education, Inc.
Trouillot, Michel-Rolph
2003 Anthropology and the Savage Slot: The Poetics and Politics of Otherness. In Global
Transformations: Anthropology and the Modern World. 1st edition. Pp. 7-28. New York:
Palgrave Macmillan.
“History followed different courses for different peoples because of differences among peoples’ environments, not because of biological differences among people themselves.”(Diamond 25) This statement is the thesis for Jared Diamond’s book Guns Germs and Steel the Fates of Human Societies.
Jean Jacques Rousseau in On Education writes about how to properly raise and educate a child. Rousseau's opinion is based on his own upbringing and lack of formal education at a young age. Rousseau depicts humanity as naturally good and becomes evil because humans tamper with nature, their greatest deficiency, but also possess the ability to transform into self-reliant individuals. Because of the context of the time, it can be seen that Rousseau was influenced by the idea of self-preservation, individual freedom, and the Enlightenment, which concerned the operation of reason, and the idea of human progress. Rousseau was unaware of psychology and the study of human development. This paper will argue that Rousseau theorizes that humanity is naturally good by birth, but can become evil through tampering and interfering with nature.
Joseph-Marie Degerando was a revolutionary, French philosopher who transcribed one of the original guidelines for the study of anthropology in the year 1800 titled, I: Societe des Observateurs de l’Homme in French, and translated into English as, The Observations of Savage Peoples. According to the author of the introduction and translator of his work into English, F. C. T. Moore, Degerando’s guidelines were a “capital work of anthropology” (Moore, U of CA Press. p. 2). Whether Degerando provided the most accurate guidelines for the study of humans is argued; however, his work was certainly influential as it served as a foundation for the science of anthropology. In fact, Moore declares there are consistent similarities between the anthropological recommendations of Degerando and those practiced by modern day anthropologists (Moore, U of CA Press. p. 4-5).
In his “Discourse on the Origin and the Foundations of Inequality Among Mankind,” Jean-Jacque Rousseau attributes the foundation of moral inequalities, as a separate entity from the “natural” physical inequalities, which exist between only between men in a civilised society. Rousseau argues that the need to strive for excellence is one of man’s principle features and is responsible for the ills of society. This paper will argue that Rousseau is justified in his argument that the characteristic of perfectibility, as per his own definition, is the cause of the detriments in his civilised society.
In his Discourse on Inequality, Rousseau hypothesizes the natural state of man to understand where inequality commenced. To analyze the nature of man, Rousseau “strip[ped] that being, thus constituted, of all the supernatural gifts he could have received, and of all the artificial faculties he could have acquired only through a lengthy process,” so that all that was left was man without any knowledge or understanding of society or the precursors that led to it (Rousseau 47). In doing so, Rousseau saw that man was not cunning and devious as he is in society today, but rather an “animal less strong than some, less agile than others, but all in all, the most advantageously organized of all” (47). Rousseau finds that man leads a simple life in the sense that “the only goods he knows in the un...
In the “natural state”, Rousseau suggests that we should strip man of all the “supernatural gifts” he may have been given over the course of time. He says we should “consider him, in a word, just as he must have come from the hands of nature, we behold in him an animal weaker than some, and less agile than others; but, taking him all around, the most advantageously organized of any.” He presumes that man’s needs would be easily satisfied. His food was easily gained, as wa...
While the writings of Karl Marx and Jean-Jacque Rousseau occasionally seem at odds with one another both philosophers needs to be read as an extension of each other to completely understand what human freedom is. The fundamental difference between the two philosophers lies within the way which they determine why humans are not free creatures in modern society but once were. Rousseau draws on the genealogical as well as the societal aspects of human nature that, in its development, has stripped humankind of its intrinsic freedom. Conversely, Marx posits that humankind is doomed to subjugation in modern society due to economic factors (i.e. capitalism) that, in turn, affect human beings in a multitude of other ways that, ultimately, negates freedom. How each philosopher interprets this manifestation of servitude in civil society reveals the intrinsic problems of liberty in civil society. Marx and Rousseau come to a similar conclusion on what is to be done to undo the fetters that society has brought upon humankind but their methods differ when deciding how the shackles should be broken. To understand how these two men’s views vary and fit together it must first be established what they mean by “freedom”.
“Man was/is born free, and everywhere he is chains” (46) is one of Rousseau’s most famous quotes from his book. He is trying to state the fact that by entering into the restrictive early societies that emerged after the state of nature, man was being enslaved by authoritative rulers and even “one who believes himself to be the master of others is nonetheless a greater slave than they” (Rousseau 46). However, Rousseau is not advocating a return to the state of nature as he knows that would be next to impossible once man has been exposed to the corruption of society, but rather he is looking for a societ...
The charge of sexism on Rousseau and the badge of feminism on Wollstonecraft render their arguments elusive, as if Rousseau wrote because he was a sexist and Wollstonecraft because she was a feminist, which is certainly not true. Their work evinced here by the authors questioned the state of man and woman in relation to their conception of what it should be, what its purpose, and what its true species. With an answer to these questions, one concludes the inhumanity of mankind in society, and the other the inhumanity of mankind in their natural, barbarous state. The one runs from society, to the comforts and direction of nature; the other away from nature, to the reason and virtue of society. The argument presented may be still elusive, and the work in vain, but the point not missed, perhaps.
Moreover, as explicated by (Tan, 2016), culture was historically linked to the processes of colonization which is used by European anthropologists to describe the ways of life of others characterizing non-European societies as less civilized, barbaric, and primitive, thus lacking “culture.” In fact, this prompted the supposition that European culture is better than other culture and utilized as a support for colonization. From that point on, a polarity grew to stratify social orders into high and low
The study of the (non-Western) “Other”, defined by Trouillot as the Savage Slot, commenced before Anthropology became a discipline. Thus, Anthropology did not fashion the concept of the “Savage” or “Other” (Trouillot 2003:28). Instead, it is initially associated with the accounts of travelers and explorers and literature of the sixteenth century and seventeenth centuries. In 1516, Thomas More composed a fictional account of the island Utopia, which became “the prototypical nowhere of the European imagination” (Trouillot 2003:14). The appeal of the “Elsewhere” to Europeans was fulfilled by travel accounts that portrayed the savage, such as those of Jean-Baptiste Du Tertr...
While Rousseau praises the purity and freedom of humans in the state of nature, he favors civilization’s stage of development into the “hut society” stage and views contemporary society as a corruption of human virtue. Hut society significant inequality as people remained independent without the division of labor. Rousseau describes hut society as “A golden mean between the indolence of the primitive state and the petulant activity of our vanity” (150-151). He sees hut society as having the best of both worlds; limited in its vanity, but also enough so that people enjoy the company of others and are at least somewhat productive.
From his figurative window, Rousseau sees a Europe ravaged by conflicts resulting from supposedly peaceable and civilized institutions (111). He posits that the essentially problematic flaw, the cause of conflict, is a contradiction in modes of relating: while individuals live within a framework of enforced norms ("l...
The opening line of Jean-Jacques Rousseau's influential work 'The Social Contract' (1762), is 'man is born free, and he is everywhere in chains. Those who think themselves masters of others are indeed greater slaves than they'. These are not physical chains, but psychological and means that all men are constraints of the laws they are subjected to, and that they are forced into a false liberty, irrespective of class. This goes against Rousseau's theory of general will which is at the heart of his philosophy. In his Social Contract, Rousseau describes the transition from a state of of nature, where men are naturally free, to a state where they have to relinquish their naturalistic freedom. In this state, and by giving up their natural rights, individuals communise their rights to a state or body politic. Rousseau thinks by entering this social contract, where individuals unite their power and freedom, they can then gain civic freedom which enables them to remain free as the were before. In this essay, I will endeavour to provide arguments and examples to conclude if Rousseau provides a viable solution to what he calls the 'fundamental problem' posed in the essay title.
The ways in which a society might define itself are almost always negative ways. "We are not X." A society cannot exist in a vacuum; for it to be distinct it must be able to define itself in terms of the other groups around it. These definitions must necessarily take place at points of cultural contact, the places at which two societies come together and arrive at some stalemate of coexistence. For European culture of the late nineteenth and early twentieth centuries this place of contact—this new culture by which to define itself—came from Africa, from those "primitive" cultures whose society was being studied and in some ways appreciated for the first time. The African natives became the new Other, the new way to define what Europe was at that time.