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By Roy Wagner

An Anthropology of the topic rounds out the theoretical-philosophical cosmos of 1 of the 20 th century's such a lot intellectually adventurous anthropologists. Roy Wagner, having grew to become "culture" and "symbols" inside of out (in the discovery of tradition and logos That Stand for Themselves, respectively), now does an analogous for the "subject" and subjectivity. In learning the human topic and how human tradition mirrors itself, Wagner has redefined holography as "the detailed equivalence, or entire identification, of half and full in any human contingency."

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Additional info for An Anthropology of the Subject: Holographic Worldview in New Guinea and Its Meaning and Significance for the World of Anthropology

Sample text

Or are the limits of language and the languages of limit, its propositional logics, caught in such a contagion that we cannot tell one from the other? The archetypal “first language” principle that could translate any or all of the human languages that could ever have existed perfectly into one another would have made its mark in that way. It was so compact in its expression that it had no need of grammar, syntax, segmentation, or phonology, and for that reason need never have existed at all for us to understand perfectly well what we mean by it.

01-C1488-P1 12/13/00 1:44 PM Page 13 TO BE CAUGHT IN INDRA’S NET 13 So the net is an image of what holography may be from the standpoint of one who cannot grasp the absolute identity of part and whole. It is only a “net,” an iconic snare or entangler, if its parts are perceived as holes, interstices. From the viewpoint of the god on the insight, or darsan, of his divine encompassment, the image of the net and its contagious qualification of things does not exist. ” Without the sight that makes their differences disappear, one could not know the god, or know that the net is not a net and that illusion itself has a self-scaling potentiality.

In the Barok case the comprehensive sense of this “meaning” encompasses the social. The protocol and paraphernalia of mortuary feasting are invoked for all occasions of social validation, including all forms of entitlement and propriety—the “fixing” of names, as well as all instances of property transmission, marriages as well as deaths, the installment of political leaders, and all cases involving strong social shame. Cultural meaning is, in short, the seal of social validation. Most explicitly, issues involving kin relations and property transmission among the Usen Barok are not rendered comprehensible or easily explainable through a bare description of lineality or social rights and obligations without taking reperception into account.

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