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1

Etnologie a pražský strukturalismus II: Claude Lévi-Strauss

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Vrhel F.
Český lid: etnologický časopis (Český lid: Ethnological journal)
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2008
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vol. 95
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issue 1
1-14
EN
Conceiving of the work of Claude Levi-Strauss as a sort of ethnological parallel to the Linguistic Circle of Prague, the author is dealing with the possibilities and results of Levistraussian application and inspiration derived from the Praguian phonology. Nevertheless: whereas Nicolai S. Trubetzkoy's influence seems to be dominating in the Elementary Structures of Kinship, the Mythologiques as a whole manifest a very massive and autonomous development of one Jakobsonian concept known as a primary triangle under the form of culinary triangle.
2
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Pojem lévistraussovské "torze"

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Vrhel F.
Český lid: etnologický časopis (Český lid: Ethnological journal)
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2008
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vol. 95
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issue 4
369-382
EN
The article is focusing on Levi-Straussian concept of 'la torsion' (the twist), which was for a long time fairly neglected by the structuralist criticism. The article consists in three parts. The first one is dedicated to the 'torsion' in the context of Claude Levi-Strauss' works; the second part is trying to take into account different interpretations of the 'twist' within the frame of Canonic Formula, and the third one raises the question about the meaning of the Levi-Straussian twist, which emerges - in view of the present author - as an exponent of crosscultural horizon.
3

ROZPÚŠŤANIE SUBJEKTU A EKOLOGICKÁ KATASTROFA U LÉVIHO-STRAUSSA

100%
Keck F.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 1
31 – 45
EN
This article presents a reading of the major texts of Claude Levi-Strauss, from Tristes Tropiques to Mythologics through The Savage Mind, linking the theme of the dissolution of the subject with the horizon of an ecological catastrophe that orients its development. Subjectivity is described with the remains of structural analysis as a testimony of societies in a process of re-composition.
4

K OTÁZKE VZŤAHU MÝTU A HISTÓRIE

88%
Daniš V.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
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2013
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vol. 6
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issue 2
53 – 63
EN
The paper deals with the relation of myth and history. This question belongs to the most discussed in the theoretical works about the historiography. The author tries to contribute to this subject by his own opinions and attitudes which he confronts with some experts, for example George Frazer, Bary Powell Edward Hallett Carr. However, he is the most oriented towards Claude Levi-Strauss who is together with Frazer, nicknamed as a ‘father of modern anthropology’. His work “Myth and Meaning “was a remarkable attempt to analyse the problem mentioned above; especially its fourth chapter ‘When myths will become history’. So how would be possible to answer the question:” Can myths become history? “ - positive or negative? According to Claude Levi-Strauss the answer is positive. The author of this paper has got a similar statement but he tries to find reasons why it is positive. The article makes theoretical analyses and shows that it depends on many factors such as an ideological profile of a historian, the methods he used, the goal of his historical text and other reasons. That is a wide question which needed a discussion. The author supports his opinions and statements by Slovak and Czech theorists, involved in the discussion. Moreover, his attitude is liberal he does not argue his conclusion must be the best one, and he considers it only as a contribution to the discussion.
5
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THE SOCIOLOGICAL INSPIRATION OF LEVI-STRAUSS (Sociologicke inspirace Clauda Levi-Strausse)

75%
Petrusek M.
Sociológia (Sociology)
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2010
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vol. 42
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issue 4
383-403
EN
This study, which also has bearing on recent death of Claude Levi-Strauss, is concerned both with the questions how his work influenced sociology and how sociological thinking of his time was affected by his writings. Specifically, the following topics are addressed: the revitalization of the Durkheimian school, the relation between 'authentic' and 'inauthentic' societies, the problem of the historical perspective in the social sciences (in controversy with Sartre), his contribution to delineation (and redefinition) of the concept of 'social structure' (in controversy with Gurvitch), the formulation of the ' open future' problem, and especially the topic of progress (Levi-Strauss is considered to be a moderate 'cultural pessimist'). Three other significant problems are sketched out in this text: the transformation of the relation between anthropology and sociology, the question of race and the problem of racism – which are not unequivocal in Levi-Strauss's conception (and this holds true also for the topic of multiculturalism) - and the relation between 'classical structuralism' and post-structuralism.
6

Strukturální antropologie a „konec člověka“

75%
Svec O.
Teorie vědy (Theory of Science)
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2009
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vol. 31
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issue 1
19-48
EN
According to the traditional interpretation, Levi-Strauss' structural anthropology deposes the concept of man and the notion of human nature from its central place in human and social sciences. While it is necessary to acknowledge Levi-Strauss' distance vis-a-vis all philosophy based on intentionality, experience and consciousness of subject, the author argues that the most interesting purpose of the structural anthropology lies elsewhere. Not only Levi-Strauss never declared himself being part of anti-humanism movement, but most of all, his famous polemics with Sartre at the end of 'La Pensee sauvage' should be interpreted as part of his fight against ethnocentrism. The project of 'dissolving the man' can be thus read as deconstructing the idea that western man makes of himself in the light of ethnological findings about universal structures orchestrating all human societies. He further shows that the notion of subject survived its very death announced by the most radical structuralist thinkers and that structural method could be effectively employed in order to study different techniques and modes of subjectivation, revealing that 'becoming subject' is a process structured by our language, symbolic universe and ethical teleology
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