都市人类学的定位:一种思想史的路线图

本文旨在从思想史的角度确定都市人类学在社会科学图景中的定位,并试图辨别都市人类学的主要特征及其与相邻学科的关系。作者回顾了都市人类学的发展历史,并从概念上对都市人类学进行了界定,通过对人类学和社会学主要代表人物的传记的研究,追溯不同学科之间联系的根源。作者认为,都市人类学也陷入了深刻的自我反思之中,但保持了一种行动的方向以及介于一种批判的自我评价与一种实用的田野调查进路之间的合理平衡。     

LES RAPPORTS ENTRE LE LANGAGE ET LA PENSÉE POINT DE VUE d'UN LINGUISTE

The author first wonders whether it was necessary to re-examine now the old problem of the relations between language and thought, as they are still too much related to traditional philosophical formulations, even among psychologists. He gives the reasons why, since Whitney, the scientific linguists, because of their epistemological prudence, voluntarily discarded this problem which they were not armed to study. Then he surveys some of the issues which, after a century of healthy anti-mentalistic views, an interdisciplinary scientific study could presently approach in a more valid and less ambitious experimental frame of work: thought without language, Whorf's hypothesis, relations between language and “splitting of the world”, lessons from experiences of translators, learning of language and pathology of language. Eventually, even though he seems to be avoiding it, he outlines the very complex problem of evaluating the still altogether unstructured draft of model with which Chomsky proposes to explain the relations between language and thought. The validity of this model is related to epistemological presuppositions and to a use of the notion of hypothetical-deductive models which it is difficult, but necessary to scrutinize at first.     

“LONG LIVE THE WEEDS AND THE WILDERNESS YET”: REFLECTIONS ON A SECULAR AGE

While we are deeply appreciative of Taylor's A Secular Age, we nonetheless worry that his use of the immanent/transcendent duality may introduce a certain kind of Christian Constantinianism that he wants to disavow. In particular, we worry that the immanent/transcendent duality is far too formal in its character. In order to develop this concern, we draw on Talal Asad's account of the secular to suggest how liturgy may provide an alternative way of understanding as well as challenging Taylor's worries about “the immanent frame.”