圖書標籤: anthropology Mauss Gift 社會學/人類學 原版 classic Society 莫斯
发表于2024-12-23
The gift pdf epub mobi txt 電子書 下載 2024
In this classic work, Mauss argued that gifts are never "free". Rather, human history is full of examples that gifts give rise to reciprocal exchange. The famous question that drove his inquiry into the anthropology of the gift was: "What power resides in the object given that causes its recipient to pay it back?" (1990:3). The answer is simple: the gift is a "total prestation", imbued with "spiritual mechanisms", engaging the honour of both giver and receiver (the term "total prestation" or "total social fact" (fait social total) was coined by his student Maurice Leenhardt after Durkheim's social fact). Such transactions transcend the divisions between the spiritual and the material in a way that according to Mauss is almost "magical". The giver does not merely give an object but also part of himself, for the object is indissolubly tied to the giver: "the objects are never completely separated from the men who exchange them" (1990:31). Because of this bond between giver and gift, the act of giving creates a social bond with an obligation to reciprocate on part of the recipient. To not reciprocate means to lose honour and status, but the spiritual implications can be even worse: in Polynesia, failure to reciprocate means to lose mana, one's spiritual source of authority and wealth. Mauss distinguished between three obligations: giving - the necessary initial step for the creation and maintenance of social relationships; receiving, for to refuse to receive is to reject the social bond; and reciprocating in order to demonstrate one's own liberality, honour and wealth.
An important notion in Mauss' conceptualisation of gift exchange is what Gregory (1982, 1997) refers to as "inalienability". In a commodity economy there is a strong distinction between objects and persons through the notion of private property. Objects are sold, meaning that the ownership rights are fully transferred to the new owner. The object has thereby become "alienated" from its original owner. In a gift economy, however, the objects that are given are inalienated from the givers; they are "loaned rather than sold and ceded". It is the fact that the identity of the giver is invariably bound up with the object given that causes the gift to have a power which compels the recipient to reciprocate. Because gifts are inalienable they must be returned; the act of giving creates a gift-debt that has to be repaid. Gift exchange therefore leads to a mutual interdependence between giver and receiver. According to Mauss, the "free" gift that is not returned is a contradiction because it cannot create social ties. Following the Durkheimian quest for understanding social cohesion through the concept of solidarity, Mauss's argument is that solidarity is achieved through the social bonds created by gift exchange.
Mauss was born in Epinal to a Jewish family, and studied philosophy at Bordeaux, where Émile Durkheim was teaching at the time and agregated in 1893. Instead of taking the usual route of teaching at a lycée, however, Mauss moved to Paris and took up the study of comparative religion and the Sanskrit language. His first publication in 1896 marked the beginning of a prolific career that would produce several landmarks in the sociological literature.
Like many members of Année Sociologique Mauss was attracted to socialism, particularly that espoused by Jean Jaurès. He was particularly active in the events of the Dreyfus affair and towards the end of the century he helped edit such left-wing papers as le Populaire, l'Humanité and le Mouvement Socialiste, the last in collaboration with Georges Sorel.
Mauss took up a chair in the 'history of religion and uncivilized peoples' at the Ecole Pratique des Hautes Etudes in 1901. It was at this time that he began drawing more and more on ethnography, and his work began increasingly to look like what we would today call anthropology.
The years of World War I were absolutely devastating for Mauss. Many of his friends and colleagues died in the war, and Durkheim died shortly before its end. The postwar years were also difficult politically for Mauss. Durkheim had made changes to school curriculums across France, and after his death a backlash against his students began. Like many other followers of Durkheim, Mauss took refuge in administration, securing Durkheim's legacy by founding institutions such as l'Institut Français de Sociologie (1924) and l'Institut d'Ethnologie in 1926. In 1931 he took up the chair of Sociology at the Collège de France. He actively fought against anti-semitism and racial politics both before and after World War II. He died in 1950.
非常有意思,雖然是armchair的典型,但Mauss能用gift exchange解釋整個社會結構乃至哲學意義上社會的産生與發展真是有夠強的
評分之前讀過波蘭尼的大轉型和希剋斯的經濟史理論後,覺得Mauss的結論並沒有什麼齣人意料的. 對經濟學市場起源的批評,認為禮物的交換纔是原始社會的基本形態。禮物流動代錶著這個社會運行的機製。它所附著的honor, obligation, and religious allusion是區彆於現代社會的重要特徵。
評分人類學經典名著,專業必讀
評分人類學經典名著,專業必讀
評分之前讀過波蘭尼的大轉型和希剋斯的經濟史理論後,覺得Mauss的結論並沒有什麼齣人意料的. 對經濟學市場起源的批評,認為禮物的交換纔是原始社會的基本形態。禮物流動代錶著這個社會運行的機製。它所附著的honor, obligation, and religious allusion是區彆於現代社會的重要特徵。
《论馈赠》是莫斯最出名的作品,没看书之前经常听到的名字是“礼物”,馈赠这个名字一开始总觉得怪怪的,读完全书,才觉得礼物并不能完全表达本书想要表达的概念。礼物强调无偿送走的东西,而这本书里想说的是既不是无偿赠送不求回报、也不是交换交易的中间情况,类似“夸富宴...
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評分摘要:本文试图从物的社会生命的角度出发,用物的道德回归重新解释莫斯提出的改良社会的道路,阐明物的的社会生命对解决现代社会问题仍有重要意义。莫斯继承了涂尔干的理论,为解决社会团结问题提出了新的理论视角,即礼物交换。在原始社会中以巫术为作用方式的“礼物之灵”不...
The gift pdf epub mobi txt 電子書 下載 2024