Maria Trepp » Blog Archive » Het wilde denken van Lévi-Strauss. Claude Lévi-Strauss wordt niet gewaardeerd door brave burgers die hun libido vooral investeren in aanpassing, en die een verkorte rationaliteit prefereren boven zintuiglijkheid. Lévi-Strauss waardeert namelijk het “wilde denken”. Het zogenaamde wilde denken – magie en mythe – ( “La Pensée Sauvage”) is voor de net overleden Lévi-Strauss niet tegengesteld aan het wetenschappelijke denken maar loopt er parallel aan: beide vertalen zintuiglijke indrukken in verstandelijke begrippen en beide geven betekenis aan de culturen waartoe ze behoren. Het ‘wilde denken’ is op de keper beschouwd even rationeel als het wetenschappelijke. Net als Horkheimer en Adorno (en als Walter Benjamin die het Passagenproject de naam heeft gegeven) wil Lévi-Strauss geen tegenstelling construeren tussen het voorwetenschappelijk magische denken en het wetenschappelijke denken, maar laat beide denkvormen in hun waarde.
(Zie ook mijn blog Magie zonder magie ). Maria Trepp. Epistemology. 1. The Varieties of Cognitive Success There are many different kinds of cognitive success, and they differ from one another along various dimensions. Exactly what these various kinds of success are, and how they differ from each other, and how they are explanatorily related to each other, and how they can be achieved or obstructed, are all matters of controversy. This section provides some background to these various controversies. 1.1 What Kinds of Things Enjoy Cognitive Success? Cognitive successes can differ from each other by virtue of qualifying different kinds of things. Some of the recent controversies concerning the objects of cognitive success concern the metaphysical relations among the cognitive successes of various kinds of objects: Does the cognitive success of a process involve anything over and above the cognitive success of each state in the succession of states that comprise the execution of that process?
1.2 Constraints and Values 1.3 Substantive and Structural 1.4. 2. 3. Allegory of the Cave. Plato realizes that the general run of humankind can think, and speak, etc., without (so far as they acknowledge) any awareness of his realm of Forms. The allegory of the cave is supposed to explain this. In the allegory, Plato likens people untutored in the Theory of Forms to prisoners chained in a cave, unable to turn their heads. All they can see is the wall of the cave. Behind them burns a fire. Between the fire and the prisoners there is a parapet, along which puppeteers can walk. The puppeteers, who are behind the prisoners, hold up puppets that cast shadows on the wall of the cave. From Great Dialogues of Plato (Warmington and Rouse, eds.)
Here are some students’ illustrations of Plato’s Cave Go back to lecture on the Phaedo Go back to lecture on the “One Over Many” Argument Go to next lecture on Criticism of Forms Need a quick review of the Theory of Forms? Return to the PHIL 320 Home Page Copyright © 2006, S. Philosophy since the Enlightenment, by Roger Jones - StumbleUpon.