Academics From France

"Sometimes, because my position has not been made clear enough, people think I'm a sort of radical anarchist who has an absolute hatred of power. No! What I am trying to do is to approach this extremely important and tangled phenomenon in our society, the exercise of power, with the most reflective, and I would say prudent attitude. Prudent in my analysis, in the moral and theoretical postulates I use: I try to figure out what's at stake. But to question the relations of power in the most scrupulous and attentive manner possible, looking into all the domains of its exercise, that's not the same thing as constructing a mythology of power as the beast of the apocalypse."

"Quand j’étudie les mécanismes de pouvoir, j’essaie d’étudier leur spécificité… Je n’admets ni la notion de maîtrise ni l’universalité de la loi. Au contraire, je m’attache à saisir des mécanismes d’exercise effectif de pouvoir ; et je le fais parce que ceux qui sont insérés dans ces relations de pouvoir, qui y sont impliqués peuvent, dans leurs actions, dans leur résistance et leur rébellion, leur échapper, les transformer, bref, ne plus être soumis. Et si je ne dis pas ce qu’il faut faire, ce n’est pas parce que je crois qu’il n’y a rien à faire. Bien au contraire, je pense qu’il y a mille choses à faire, à inventer, à forger par ceux qui, reconnaissant les relations de pouvoir dans lesquelles ils sont impliqués, ont décidé de leur résister ou de leur échapper. De ce point de vue, toute ma recherche repose sur un postulat d’optimisme absolu. Je n’effectue pas mes analyses pour dire : voilà comment sont les choses, vous êtes piégés. Je ne dis ces choses que dans la mesure où je considère que cela permet de les transformer. Tout ce que je fais, je le fais pour que cela serve."

"Marxism exists in nineteenth-century thought as a fish exists in water; that is, it ceases to breathe anywhere else."

"Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order. At least spare us their morality when we write."

"[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us."

"We should admit rather that power produces knowledge (and not simply by encouraging it because it serves power or by applying it because it is useful); that power and knowledge directly imply one another."

"The entire village left the next day in about thirty canoes, leaving us alone with the women and children in the abandoned houses. [Le village entier partit le lendemain dans une trentaine de pirogues, nous laissant seuls avec les femmes et les enfants dans les maisons abandonnées.]"

"In a period of growing anxieties regarding the globalization of a postcolonial world and the transformation of the moral order, Lévi-Strauss offered the reassuring image of a reclusive scholar occasionally leaving his study to deliver profound reflections on exotic beliefs and practices that elevated the debate on contemporary issues to the level of the history of humankind, with a zest of wistful conservatism. It was what the public, in France, expected from anthropology."

""The power men everywhere wield over women, power which has become a model for every other form of exploitation and illegitimate control." I wrote these words in 1978 at the end of an essay called "Compulsory Heterosexuality and Lesbian Existence." Patriarchy as the "model" for other forms of domination-this idea was not original with me. It has been put forward insistently by white Western feminists, and in 1972 I had quoted from Lévi-Strauss: I would go so far as to say that even before slavery or class domination existed, men built an approach to women that would serve one day to introduce differences among us all."

"I very much believe in the influence of magic and the subconscious on the literary process...I think that magic has to do with the subconscious, much as the ancient sorcerers believed. The identification of man with his material surroundings and his active participation in that world are detailed in the books of Carlos Castañeda, for example, as well as, on a different level, with the books of sociologists like Lévy-Bruhl and Ernest Cassirer, or Lévi-Strauss. The magical identification has a lot to do with literature, this alternate way of viewing the world."

"He represents an extremely subversive vision with his interest in populations that were disdained. He paid careful attention, not touristically but profoundly, to the human beings on the earth who think differently from us. It’s a respect for others, which is very strong and very moving. He knew that cultural diversity is necessary for cultural creativity, for the future."

"Obituary, Daily Telegraph (4 November 2009)"

"The true meaning of myth, Lévi-Strauss held, lay below the narrative surface, and was to be detected by considering the changes apparent in different versions of the same legend. In his own metaphor, he studied the relationship between various narratives rather as a musician would seek to weave together different instrumental parts to form a symphony."

"I would go as far as to say (as my anger comes back) that any attempt to codify musical reality into a kind of imitation grammar (I refer mainly to the efforts associated with the Twelve-Tone System) is a brand of fetishism which shares with Fascism and racism the tendency to reduce live processes to immobile, labeled objects, the tendency to deal with formalities rather than substance. Claude Lévi-Strauss describes (though to illustrate a different point) a captain at sea, his ship reduced to a frail raft without sails, who, by enforcing a meticulous protocol on his crew, is able to distract them from nostalgia for a safe harbor and from the desire for a destination."

"Apart from the advantages accruing from praying ardently to Marx, a facility for startling and often entertaining play upon words, suitable for a salon, account no doubt for much of Lévi-Strauss’s celebrity although […] equally effective in this respect must be his highly original technique of persuasion (reminiscent of a sorcerer’s spell casing) based on threatening people with mathematics: muttering darkly about algebraic matrices and transformations without revealing their exact nature."

"I am not far from believing that, in our own societies, history has replaced mythology and fulfils the same function, that for societies without writing and without archives the aim of mythology is to ensure that as closely as possible—complete closeness is obviously impossible—the future will remain faithful to the present and to the past."

"People who are without writing have a fantastically precise knowledge of their environment and all their resources. All these things we have lost, but we did not lose them for nothing; we are now able to drive an automobile without being crushed at each moment, for example, or in the evening to turn on our television or radio. This implies a training of mental capacities which ‘primitive’ peoples don’t have because they don’t need them."

"I may be subjected to the criticism of being called ‘scientistic’ or a kind of blind believer in science who holds that science is able to solve absolutely all problems. Well, I certainly don’t believe that, because I cannot conceive that a day will come when science will be complete and achieved."

"Nature has only a limited number of procedures at her disposal and that the kinds of procedure which Nature uses at one level of reality are bound to reappear at different levels."

"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."

"Enthusiastic partisans of the idea of progress are in danger of failing to recognize — because they set so little store by them — the immense riches accumulated by the human race on either side of the narrow furrow on which they keep their eyes fixed; by underrating the achievements of the past, they devalue all those which still remain to be accomplished."

"Natural man did not precede society, nor is he outside it."

"Logically, the "infantilization" of the culprit implied by the notion of punishment demands that he should have a corresponding right to a reward, in the absence of which the initial procedure will prove ineffective and may even lead to results contrary to those that were hoped for. Our system is the height of absurdity, since we treat the culprit both as a child, so as to have the right to punish him, and as an adult, in order to deny him consolation; and we believe we have made great spiritual progress because, instead of eating a few of our fellow-men, we subject them to physical and moral mutilation."

"If we judge the achievements of other social groups in relation to the kind of objectives we set ourselves, we have at times to acknowledge their superiority; but in doing so we acquire the right to judge them, and hence to condemn all their other objectives which do not coincide with those we approve of. We implicitly acknowledge that our society with its customs and norms enjoys a privileged position, since an observer belonging to another social group would pass different verdicts on the same examples. This being so, how can the study of anthropology claim to be scientific? To reestablish an objective approach, we must abstain from making judgments of this kind. We must accept the fact that each society has made a certain choice, within the range of existing human possibilities, and that the various choices cannot be compared with each other: they are all equally valid. But in this case a new problem arises; while in the first instance we were in danger of falling into obscurantism, in the form of a blind refusal of everything foreign to us, we now run the risk of accepting a kind of eclecticism which would prevent us denouncing any feature of a given culture — not even cruelty, injustice and poverty, against which the very society suffering these ills may be protesting. And since these abuses also exist in our society, what right have we to combat them at home, if we accept them as inevitable when they occur elsewhere?"

"The police are not entrusted with a mission which differentiates them from those they serve. Being unconcerned with ultimate purposes, they are inseparable from the persons and interests of their masters, and shine with their reflected glory."

"The image a society evolves of the relationship between the living and the dead is, in the final analysis, an attempt, on the level of religious thought, to conceal, embellish or justify the actual relationships which prevail among the living."

"Men can coexist on condition that they recognize each other as being all equally, though differently, human, but they can also coexist by denying each other a comparable degree of humanity, and thus establishing a system of subordination."

"Once men begin to feel cramped in their geographical, social and mental habitat, they are in danger of being tempted by the simple solution of denying one section of the species the right to be considered as human. This allows the rest a little elbow-room for a few more decades."

"One must be very naïve or dishonest to imagine that men choose their beliefs independently of their situation."

"Freedom is neither a legal invention nor a philosophical conquest, the cherished possession of civilizations more valid than others because they alone have been able to create or preserve it. It is the outcome of an objective relationship between the individual and the space he occupies, between the consumer and the resources at his disposal."

"The work of the painter, the poet or the musician, like the myths and symbols of the savage, ought to be seen by us, if not as a superior form of knowledge, at least as the most fundamental and the only one really common to us all; scientific thought is merely the sharp point — more penetrating because it has been whetted on the stone of fact, but at the cost of some loss of substance — and its effectiveness is to be explained by its power to pierce sufficiently deeply for the main body of the tool to follow the head."

"In the case of European towns, the passing of centuries provides an enhancement; in the case of American towns, the passing of years brings degeneration. It is not simply that they have been newly built; they were built so as to be renewable as quickly as they were put up, that is, badly."

"Not only does a journey transport us over enormous distances, it also causes us to move a few degrees up or down in the social scale. It displaces us physically and also — for better or for worse — takes us out of our class context, so that the colour and flavour of certain places cannot be dissociated from the always unexpected social level on which we find ourselves in experiencing them."

"Teaching and research are not to be confused with training for a profession. Their greatness and their misfortune is that they are a refuge or a mission."

"While I complain of being able to glimpse no more than the shadow of the past, I may be insensitive to reality as it is taking shape at this very moment, since I have not reached the stage of development at which I would be capable of perceiving it. A few hundred years hence, in this same place, another traveller, as despairing as myself, will mourn the disappearance of what I might have seen, but failed to see."

"The order and harmony of the Western world, its most famous achievement, and a laboratory in which structures of a complexity as yet unknown are being fashioned, demand the elimination of a prodigious mass of noxious by-products which now contaminate the globe. The first thing we see as we travel round the world is our own filth, thrown into the face of mankind."

"I hate travelling and explorers. Yet here I am proposing to tell the story of my expeditions. But how long it has taken me to make up my mind to do so! It is now fifteen years since I left Brazil for the last time and all during this period I have often planned to undertake the present work but on each occasion a sort of shame and repugnance prevented me from making a start. Why, I asked myself, should I give a detailed account of so many trivial circumstances and insignificant happenings? Adventure has no place in the anthropologists profession; it is merely one of those unavoidable drawbacks, which detract from his effective work through the incidental loss of weeks or months; there are hours of inaction when the informant is not available; periods of hunger, exhaustion, sickness perhaps; and always the thousand and one dreary tasks which eat away the days to no purpose and reduce dangerous living in the heart of the virgin forest to an imitation of military service … The fact that so much effort and expenditure has to be wasted on reaching the object of our studies bestows no value on that aspect of our profession, and should be seen rather as its negative side. The truths which we seek so far afield only become valid when we have separated them from this dross."

"The scientific mind does not so much provide the right answers as ask the right questions."

"The idea behind structuralism is that there are things we may not know but we can learn how they are related to each other. This has been used by science since it existed and can be extended to a few other studies — linguistics and mythology — but certainly not to everything. The great speculative structures are made to be broken. There is not one of them that can hope to last more than a few decades, or at most a century or two."

"A day will come when the idea that for the sake of food the people of the past raised and massacred living beings and with complete equanimity displayed their flesh in bits and pieces in shop windows, will no doubt inspire the same revulsion that the cannibalistic meals of the Americans, Oceanians, or Africans inspired in the travelers of the seventeenth and eighteenth centuries."

"Marxist, communist and totalitarian ideology is only a ruse of history."

"Serialism] is like a sailless ship, driven out to sea by its captain, who has grown tired of its being used only as a pontoon, and who is privately convinced that by subjecting life aboard to the rules of an elaborate protocol, he will prevent the crew from thinking nostalgically either of their home port or of their ultimate destination.…"

"Never better than after the last four centuries of his history could a Western man understand that, while assuming the right to impose a radical separation of humanity and animality, while granting to one all that he denied the other, he initiated a vicious circle. The one boundary, constantly pushed back, would be used to separate men from other men and to claim—to the profit of ever smaller minorities—the privilege of a humanism, corrupted at birth by taking self-interest as its principle and its notion."

"These facts make the creator of music a being like the gods, and make music itself the supreme mystery of human knowledge."

"We can understand, too, that natural species are chosen not because they are "good to eat" but because they are "good to think." [Les espèces sont choisies non commes bonnes à manger, mais comme bonnes à penser.]"

"Our science arrived at maturity the day that Western man began to see that he would never understand himself as long as there was a single race or people on the surface of the earth that he treated as an object. Only then could anthropology declare itself in its true colours: as an enterprise reviewing and atoning for the Renaissance, in order to spread humanism to all humanity."

"Humanity is confined to the borders of the tribe, the linguistic group, or even, in some instances, to the village ...."

"Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him: "To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed." And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied: "O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil.""

"When Anatole France died, twenty years ago, his reputation suffered one of those sudden slumps to which highbrow writers who have lived long enough to become popular are especially liable. In France, according to the charming French custom, vicious personal attacks were made upon him while he lay dying and when he was freshly dead. A particularly venomous one was written by Pierre Drieu la Rochelle, afterwards to become a collaborator of the Nazis. In England, also, it was discovered that Anatole France was no good. A few years later than this a young man attached to a weekly paper (I met him afterwards in Paris and found that he could not buy a tram ticket without assistance) solemnly assured me that Anatole France ‘wrote very bad French’. France was, it seemed, a vulgar, spurious and derivative writer whom everyone could now ‘see through’. Round about the same time, similar discoveries were being made about Bernard Shaw and Lytton Strachey: but curiously enough all three writers have remained very readable, while most of their detractors are forgotten. How far the revulsion against Anatole France was genuinely literary I do not know. Certainly he had been overpraised, and one must at times get tired of a writer so mannered and so indefatigably pornographic. But it is unquestionable that he was attacked partly from political motives. He may or may not have been a great writer, but he was one of the symbolic figures in the politico-literary dogfight which has been raging for a hundred years or more. The clericals and reactionaries hated him in just the same way as they hated Zola. Anatole France had championed Dreyfus, which needed considerable courage, he had debunked Joan of Arc, he had written a comic history of France; above all, he had lost no opportunity of poking fun at the Church. He was everything that the clericals and revanchistes, the people who first preached that the Boche must never be allowed to recover and afterwards sucked the blacking off Hitler’s boots, most detested. … He was willing to work for Socialism, even to deliver lectures on it in draughty halls, and he knew that it was both necessary and inevitable, but it is doubtful whether he subjectively wanted it. The world, he once said, would get about as much relief from the coming of Socialism as a sick man gets from turning over in bed. In a crisis he was ready to identify himself with the working class, but the thought of a Utopian future depressed him, as can be seen from his book, La Pierre Blanche. … Temperamentally he was not a Socialist but a Radical. At this date that is probably the rarer animal of the two, and it is his Radicalism, his passion for liberty and intellectual honesty, that give their special colour to the four novels about Monsieur Bergeret."

"If by Realism we mean Truth, which alone gives value to any study of human nature, we have in Anatole France a very dainty realist: — if by Romanticism we understand that unconscious tendency of the artist to elevate truth itself beyond the range of the familiar, and into the emotional realm of aspiration, then Anatole France is at times a romantic. And, nevertheless, as a literary figure he stands alone; neither by his distinctly Parisian refinement of method, nor yet by any definite characteristic of style, can he be successfully attached to any special group of writers."