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The political (rather than analytic or conceptual) critique of binary oppositions is an important part of third wave feminism, post-colonialism, post-anarchism, and critical race theory, which argue that the perceived binary dichotomy between man/woman, civilized/uncivilised, and white/black have perpetuated and legitimized societal power structures favoring a specific majority.
Furthermore, he considered the job of myth to be a sleight of hand, an association of an irreconcilable binary opposition with a reconcilable binary opposition, creating the illusion, or belief, that the former had been resolved. [38] Lévi-Strauss sees a basic paradox in the study of myth. On one hand, mythical stories are fantastic and ...
Another concept was borrowed from the Prague school of linguistics, which employed so-called binary oppositions in their research. Roman Jakobson and others analysed sounds based on the presence or absence of certain features, such as "voiceless" vs. "voiced." Lévi-Strauss included this in his conceptualization of the mind's universal structures.
Lévi-Strauss included this in his conceptualization of the universal structures of the mind, which he held to operate based on pairs of binary oppositions such as hot-cold, male-female, culture-nature, cooked-raw, or marriageable vs. tabooed women. A third influence came from Marcel Mauss (1872–1950), who had written on gift-exchange systems.
The exchange of women is an element of alliance theory — the structuralist theory of Claude Lévi-Strauss and other anthropologists who see society as based upon the patriarchal treatment of women as property, being given to other men to cement alliances. [1]
Lévi-Strauss explicitly describes a limit to totalization (and at the same time the endlessness of 'supplementarity'). Thus Lévi-Strauss, for Derrida, recognizes the structurality of mythical structure and gestures towards its freeplay.
Patrick T. Fallon/Bloomberg — Getty Images. As many outgoing chiefs do, Levi Strauss’ Charles (or Chip) Bergh has been reflecting on his time at the company—and there’s one thing during ...
In the introduction, Lévi-Strauss writes of his confidence that "certain categorical opposites drawn from everyday experience with the most basic sorts of things—e.g. 'raw' and 'cooked,' 'fresh' and 'rotten,' 'moist' and 'parched,' and others—can serve a people as conceptual tools for the formation of abstract notions and for combining ...