nature - culture

dualism

social construct

wilderness

cultural construct

is a distinction whereby women are symbolic of nature and men of culture.

So who is the 'natural species' he refers to' It seems that his writing, coming from The Savage Mind, reflects the discipline's expansion of the nature culture debate in the 1960s and 1970s to include the idea that women could be symbolized as nature and men as culture. (ortner')

is a symmetry involving the assimilation of natural species on the cultural plane.

According to Levi-Strauss, 'the symmetry postulated between nature and culture involves the assimilation of natural species on the cultural plane.' (1962, p. 124-125)

is distinction whreby on the plane of nature there is a diversity of species, and on a cultural plane, a diversity of functions.

t there existed 'only two true models of concrete diversity: one on the plane of nature, namely that of the diversity of species, and the other on the cultural plane provided by the diversity of functions.' (1962, p. 124)

is an illusory distinction. There is no consistent dichotomy, only a matrix of contrasts.

Strathern states that 'there is no such thing as nature or culture no single meaning can in fact be given to nature or culture in western thought... there is no consistent dichotomy, only a matrix of contrasts

is a distinction that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made, and that we moderns are being forced to reconsider as issues such as global warming, deforestation, and even black holes inextricably mix politics, science, technology, and nature.

What does it mean to be modern' What difference does the scientific method make' The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exist another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour's analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture and so, between our culture and others, past and present.' (from book jacket)

is a mutually independent relationship. The laws of culture are independent of the laws of biology.

the laws of culture are independent of the laws of biology' (Murdoch 1932: 200).

is a problematic distinction whereby culture no more interferes with nature than the eye interferes with vision. It is not the kind of thing about which you can ask 'how much'' Does it influence.

Society no more interferes with knowledge than the eye interferes with vision. They both operate as the relevant organ of cognition and as a necessary constituent of it. No one asks 'how much' of our visual experience is contributed by the eye, and 'how much' by the object seen. (We might ask 'what' is contributed, but not 'how much.') The question makes no sense, and in this framework neither does Cole's allegedly 'empirical' research program to find out how much of knowledge depends on nature and how much on society. (Strong program -encyclopedia entry)

is a problematic distinction whereby nature is never just nature but always culture as well, and culture is never just culture but nature as well.

Latour argues that the common distinction between nature and culture or here between realism and constructivism is introduced by modernity itself and is therefore a cultural ideology or construction (1993). Instead, nature and culture cannot be separated. Nature is never just nature but always culture as well, and culture never just culture but nature as well. Latour and Haraway conclude that entities are something in between, neither nature nor culture, while Beck reverses the argument and emphasizes that issues are both real and socially constructed (1999).12

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