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Source ISBN: 9780006862642

Ebook Edition © SEPTEMBER 2016 ISBN: 9780008219451

Version: 2016-09-08

Epigraph

“Je demande dans quel genre est cette pièce? Dans le genre comique? il n’y a pas le mot pour rire. Dans le genre tragique? la terreur, la commisération et les autres grandes passions n’y sont point excitées. Cependant il y a de l’intérêt; et il y en aura, sans ridicule que fasse rire, sans danger que fasse frémir, dans toute composition dramatique où le sujet sera important, où le poète prendra le ton que nous avons dans les affaires sérieuses, et où l’action s’avancera par le perplexité et par les embarras. Or, il me semble que ces actions étant les plus communes de la vie, le genre que les aura pour objet doit être le plus utile et le plus étendu. J’appellerai ce genre le genre sérieux.”

Diderot, Théâtre

Contents

Chapter 1/ Blurred Genres: The Refiguration of Social Thought

Chapter 2/ Found in Translation: On the Social History of the Moral Imagination

Chapter 3/ “From the Native’s Point of View”: On the Nature of Anthropological Understanding

PART II

Chapter 4/ Common Sense as a Cultural System

Chapter 5/ Art as a Cultural System

Chapter 6/ Centers, Kings, and Charisma: Reflections on the Symbolics of Power

Chapter 7/ The Way We Think Now: Toward an Ethnography of Modern Thought

PART III

Chapter 8/ Local Knowledge: Fact and Law in Comparative Perspective

Also by Clifford Geertz

About the Publisher

Introduction

When, a decade ago, I collected a number of my essays and rereleased them under the title, half genuflection, half talisman, The Interpretation of Cultures, I thought I was summing things up; saying, as I said there, what it was I had been saying. But, as a matter of fact, I was imposing upon myself a charge. In anthropology, too, it so turns out, he who says A must say B, and I have spent much of my time since trying to say it. The essays below are the result; but I am now altogether aware how much closer they stand to the origins of a thought-line than they do to the outcomes of it.

I am more aware, too, than I was then, of how widely spread this thought-line—a sort of cross between a connoisseur’s weakness for nuance and an exegete’s for comparison—has become in the social sciences. In part, this is simple history. Ten years ago, the proposal that cultural phenomena should be treated as significative systems posing expositive questions was a much more alarming one for social scientists—allergic, as they tend to be, to anything literary or inexact—than it is now. In part, it is a result of the growing recognition that the established approach to treating such phenomena, laws-and-causes social physics, was not producing the triumphs of prediction, control, and testability that had for so long been promised in its name. And in part, it is a result of intellectual deprovincialization. The broader currents of modern thought have finally begun to impinge upon what has been, and in some quarters still is, a snug and insular enterprise.

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