Anthropologists From France

"One detects an ethnocentric bias in this approach; more often than not it is unconscious, and so the more firmly anchored. Its immediate, spontaneous reference, while perhaps not the best known, is in any case the most familiar. In effect, each one of us carries within himself, internalized like the believer’s faith, the certitude that society exists for the State. How, then, can one conceive of the very existence of primitive societies if not as the rejects of universal history, anachronistic relics of a remote stage that everywhere else has been transcended?"

"Consequently, those societies are incomplete; they are not quite true societies — they are not civilized — their existence continues to suffer the painful experience of a lack — the lack of a State — which, try as they may, they will never make up. Whether clearly stated or not, that is what comes through in the explorers’ chronicles and the work of researchers alike: society is inconceivable without the State; the State is the destiny of every society."

"Primitive societies are societies without a State. This factual judgment, accurate in itself, actually hides an opinion, a value judgment that immediately throws doubt on the possibility of constituting political anthropology as a strict science. What the statement says, in fact, is that primitive societies are missing something — the State — that is essential to them, as it is to any other society: our own, for instance."

"Negation does not signify nothingness. ... When the mirror does not reflect our own likeness, it does not prove there is nothing to perceive."

"Their philosophical daring remains unequalled to this day; indeed, one has to admit that, 2,000 years ago, India had begun pondering on the great issues which have been raised in the West only in within the last century, and that, in doing so, it did not shrink from the most drastic solution."

"Religion as a whole is but a form of loyalty to the interests of English property."

"The works which this man leaves behind him occupy a few pages only; their importance is not greatly superior to their extent."

"It is evident that one cannot say anything demonstrable about the problem before having resolved these preliminary questions, and yet we hardly possess the necessary information to solve some of them."

"To spread healthy ideas among even the lowest classes of people, to remove men from the influence of prejudice and passion, to make reason the arbiter and supreme guide of public opinion; that is the essential goal of the sciences; that is how science will contribute to the advancement of civilization, and that is what deserves protection of governments who want to insure the stability of their power."

"Georges Cuvier was a great naturalist from the beginning of the 19th century, so right around 1800, and he was the first person to really say organisms go extinct...And Georges Cuvier came along and said, you know, really, essentially, if they’re out there, we would have seen them. We haven’t seen them: They’re gone. And he posited this whole lost world, which he then proceeded to start to uncover. So a lot of the animal names that we have now—for example, pterodactyl—he came up with. He was the first person to identify a pterodactyl. And his theory was that animals only went extinct in these catastrophic waves—you know, something happened, the planet changed; otherwise, why else would they go extinct? And then a naturalist named Charles Lyell, who was Charles Darwin’s mentor, came along, and he said, “That’s ridiculous. You know, we never see these catastrophes. They don’t happen. Only—the only way the Earth changes is very, very, very gradually, and things go extinct very gradually, and the world changes very gradually.” And that became sort of the doctrine for a very long time, over a hundred years, until the Alvarezes came along and identified an asteroid impact as the event that had done in the dinosaurs—and many other creatures, I should say."

"Linnaeus and Cuvier have been my two gods, though in very different ways, but they were mere school-boys to old Aristotle."

"Cuvier advanced his doctrine on methodological as well as scientific grounds. Although his work was far from empirical, Cuvier adopted and promulgated an empiricist ideology in order to combat opposing points of view."

"The synthesis of paleontology, taxonomy, and comparative anatomy that Cuvier achieved was based on a teleological approach to nature, one that gave primacy to functional purpose over structural affinity."

"The natural food of man, judging from his structure, appears to consist of the fruits, roots, and other succulent parts of vegetables."

"Why has not anyone seen that fossils alone gave birth to a theory about the formation of the earth, that without them, no one would have ever dreamed that there were successive epochs in the formation of the globe."

"Men already had ideas on law, morality, the family, the state, and society itself before the advent of social science, for these ideas were necessary conditions of his life"

"For if society lacks the unity that derives from the fact that the relationships between its parts are exactly regulated, that unity resulting from the harmonious articulation of its various functions assured by effective discipline and if, in addition, society lacks the unity based upon the commitment of men's wills to a common objective, then it is no more than a pile of sand that the least jolt or the slightest puff will suffice to scatter."

"There is no sociology worthy of the name which does not possess a historical character."

"Kant postulates God, since without this hypothesis morality is unintelligible. We postulate a society specifically distinct from individuals, since otherwise morality has no object and duty no roots."

"When mores are sufficient, laws are unnecessary. When mores are insufficient, laws are unenforceable."

"This work had its origins in the question of the relations of the individual to social solidarity. Why does the individual, while becoming more autonomous, depend more upon society? How can he be at once more individual and more solidary? Certainly, these two movements, contradictory as they appear, develop in parallel fashion. This is the problem we are raising. It appeared to us that what resolves this apparent antinomy is a transformation of social solidarity due to the steadily growing development of the division of labor."

"The division of labour is not of recent origin, but it was only at the end of the eighteenth century that social cognizance was taken of the principle. though, until then, unwitting submission had been rendered to it. To be sure, several thinkers from earliest times saw its importance; but Adam Smith was the first to attempt a theory of it. Moreover, he adopted this phrase that social science later lent to biology."

"Nowadays, the phenomenon (of division of labor) has developed so generally it is obvious to all. We need have no further illusions about the tendencies of modern industry; it advances steadily towards powerful machines, towards great concentrations of forces and capital, and consequently to the extreme division of labor. Occupations are infinitely separated and specialized, not only inside the factories, but each product is itself a specialty dependent upon others. Adam Smith and John Stuart Mill still hoped that agriculture, at least, would be an exception to the rule, and they saw it as the last resort of small-scale industry. Although one must be careful not to generalize unduly in such matters, nevertheless it is hard to deny today that the principal branches of the agricultural industry are steadily being drawn into the general movement. Finally, business itself is ingeniously following and reflecting in all its shadings the infinite diversity of industrial enterprises; and, while this evolution is realizing itself with unpremeditated spontaneity, the economists, examining its causes and appreciating its results, far from condemning or opposing it, uphold it as necessary. They see in it the supreme law of human societies and the condition of their progress."

"But the division of labor is not peculiar to the economic world; we can observe its growing influence in the most varied fields of society. The political, administrative, and judicial functions are growing more and more specialized. It is the same with the aesthetic and scientific functions. It is long since philosophy reigned as the science unique; it has been broken into a multitude of special disciplines each of which has its object, method, and thought. “Men working in the sciences have become increasingly more specialized."

"At this point, an urgent question arises:... Is it our duty to seek to become a thorough and complete human being, one quite sufficient unto himself; or, on the contrary, to be only a part of a whole, the organ of an organism? Briefly, is the division of labor, at the same time that it is a law of nature, also a moral rule of human conduct; and, if it has this latter character, why and in what degree?"

"Opinion is steadily inclining towards making the division of labor an imperative rule of conduct, to present it as a duty. Those who shun it are not punished precise penalty fixed by law, it is true; but they are blamed. The time has passed when the perfect man was he who appeared interested in everything without attaching himself exclusively to anything, capable of tasting and understanding everything finding means to unite and condense in himself all that was most exquisite in civilization. … We want activity, instead of spreading itself over a large area, to concentrate and gain in intensity what it loses in extent. We distrust those excessively mobile talents that lend themselves equally to all uses, refusing to choose a special role and keep to it. We disapprove of those men whose unique care is to organize and develop all their faculties, but without making any definite use of them, and without sacrificing any of them, as if each man were sufficient unto himself, and constituted an independent world. It seems to us that this state of detachment and indetermination has something anti-social about it. The praiseworthy man of former times is only a dilettante to us, and we refuse to give dilettantism any moral value; we rather see perfection in the man seeking, not to be complete, but to produce; who has a restricted task, and devotes himself to it; who does his duty, accomplishes his work. “To perfect oneself,” said Secrétan, “is to learn one's role, to become capable of fulfilling one's function. . . The measure of our perfection is no longer found in our complacence with ourselves, in the applause of a crowd, or in the approving smile of an affected dilettantism, but in the sum of given services and in our capacity to give more.” [Le principe de la morale, p. 189] … We no longer think that the exclusive duty of man is to realize in himself the qualities of man in general; but we believe he must have those pertaining to his function. … The categorical imperative of the moral conscience is assuming the following form: Make yourself usefully fulfill a determinate function."

"Everybody knows that we like those who resemble us, those who think and feel as we do. But the opposite is no less true. It very often happens that we feel kindly towards those who do not resemble us, precisely because of this lack of resemblance."

"Solidarity can grow only in inverse ratio to personality."

"Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned."

"Solidarity which comes from likenesses is at its maximum when the collective conscience completely envelops our whole conscience and coincides in all points with it."

"At the moment when this solidarity exercises its force, our personality vanishes, as our definition permits us to say, for we are no longer ourselves, but the collective life."

"In the name of the dogma of struggle for existence and natural selection, they paint for us in the saddest colors this primitive humanity whose hunger and thirst, always badly satisfied, were their only passions; those sombre times when men had no other care and no other occupation than to quarrel with one another over their miserable nourishment. To react against those retrospective reveries of the philosophy of the eighteenth century and also against certain religious doctrines, to show with some force that the paradise lost is not behind us and that there is in our past nothing to regret, they believe we ought to make it dreary and belittle it systematically. Nothing is less scientific than this prejudice in the opposite direction. If the hypotheses of Darwin have a moral use, it is with more reserve and measure than in other sciences. They overlook the essential element of moral life, that is, the moderating influence that society exercises over its members, which tempers and neutralizes the brutal action of the struggle for existence and selection. Wherever there are societies, there is altruism, because there is solidarity."

"Every society is a moral society. In certain respects, this character is even more pronounced in organised societies. Because the individual is not sufficient unto himself, it is from society that he receives everything necessary to him, as it is for society that he works."

"Methodological rules are for science what rules of law and custom are for conduct."

"Division of labour produces solidarity only if it is spontaneous and in proportion as it is spontaneous. But by spontaneity we must understand not simply the absence of all express violence, but also of everything that can even indirectly shackle the free unfolding of the social force that each carries in himself. It supposes, not only that individuals are not relegated to determinate functions by force, but also that no obstacle, of whatever nature, prevents than from occupying the place in the social framework which is compatible with their social faculties. In short, labour is divided spontaneously only if society is constituted in such a way that social inequalities exactly express natural inequalities"

"If I do not submit to the conventions of society, if in my dress I do not conform to the customs observed in my country and in my class, the ridicule I provoke, the social isolation in which I am kept, produce, although in an attenuated form, the same effects as punishment in the strict sense of the word."

"As an industrialist, I am free to apply the technical methods of former centuries; but by doing so, I should invite certain ruin."

"A social fact is every way of acting, fixed or not, capable of exercising on the individual an external constraint; or again, every way of acting which is general throughout a given society, while at the same time existing in its own right independent of its individual manifestations."

"When, then, the sociologist undertakes the investigation of some order of social facts, he must endeavour to consider them from an aspect that is independent of their individual manifestations."

"Once the generality of the phenomenon has been established, one can, by showing its utility, confirm the results of the first method. We may, therefore, formulate the three following rules:"

"Imagine a society of saints, a perfect cloister of exemplary individuals. Crimes, properly so called, will there be unknown; but faults which appear venial to the layman will create there the same scandal that the ordinary offense does in ordinary consciousnesses. If, then, this society has the power to judge and punish, it will define these acts as criminal and will treat them as such."

"With reference to practical social doctrines, our method permits and commands the same independence. Sociology thus understood will be neither individualistic, communistic, nor socialistic in the sense commonly given these words. On principle, it will ignore these theories, in which it could not recognize any scientific value, since they tend not to describe or interpret, but to reform, social organization."

"In short, all suicides of the insane are either devoid of any motive or determined by purely imaginary motives. Now, many voluntary deaths fall into neither category; the majority have motives, and motives not unfounded in reality. Not every suicide can therefore be considered insane, without doing violence to language."

"To pursue a goal which is by definition unattainable is too condemn oneself to a state of perpetual unhappiness."

"It is society which, fashioning us in its image, fills us with religious, political, and moral beliefs that control our actions."

"It is not human nature which can assign the variable limits necessary to our needs. They are thus unlimited so far as they depend on the individual alone. Irrespective of any external regulatory force, our capacity for feeling is in itself an insatiable and bottomless abyss."

"Man's characteristic privilege is that the bond he accepts is not physical but moral; that is, social. He is governed not by a material environment brutally imposed on him, but by a conscience superior to his own, the superiority of which he feels. Because the greater, better part of his existence transcends the body, he escapes the body's yoke, but is subject to that of society."

"A passion for the infinite is daily presented as a sign of moral distinction, when in fact it can only occur in disturbed minds which accord the status of a norm to the very disturbance from which they are suffering."

"At the roots of all our judgments there are a certain number of essential ideas which dominate all our intellectual life; they are what philosophers since Aristotle have called the categories of the understanding: ideas of time, space, class, number, cause, substance, personality, etc. They correspond to the most universal properties of things. They are like the solid frame which encloses all thought: this does not seem to be able to liberate itself from them without destroying itself."

"The general conclusion of the book which the reader has before him is that religion is something eminently social."