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  1. 2 Teorie vědy (Theory of Science)

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  1. 1 Fulka J.

  2. 1 Svec O.

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  1. 2 2009

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Lévi-Strauss, Schaeffer, Wagner: hudební struktura mýtu

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Fulka J.
Teorie vědy (Theory of Science)
|
2009
|
vol. 31
|
issue 1
119-140
EN
The aim of the present paper is to analyse briefly the complicated references to musical composition in the work of Claude Levi-Strauss. In his monumental tetralogy entitled 'Mythologiques', Levi-Strauss considers the musical composition as a paradigm for structural analysis of myths. In this respect, the author compares Levi-Strauss' position with that of Pierre Schaeffer whose project of the 'concrete music' is strongly criticised by Levi-Strauss. In the second part of the text, Levi-Strauss' structural analysis of Wagner's operas are examined, as well as the criticism addressed to Levi-Strauss by Jean-Jacques Nattiez - universalist pretension and vagueness of the method based upon binary oppositions seems to represent weak points of Levi-Strauss' impressive effort to set new bases for human sciences.
2

Strukturální antropologie a „konec člověka“

86%
Svec O.
Teorie vědy (Theory of Science)
|
2009
|
vol. 31
|
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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