Foreword
Preface
Acknowledgments
I Trompe-l’Oeil Nature
1 Configurations of Continuity
2 The Wild and the Domesticated
Nomadic Spaces
The Garden and the Forest
The Field and the Rice Paddy
Ager and Silva
Herdsmen and Hunters
The Roman Landscape, the Hercynian Forest, and Romantic Nature
3 The Great Divide
The Autonomy of the Landscape
The Autonomy of Phusis
The Autonomy of Creation
The Autonomy of Nature
The Autonomy of Culture
The Autonomy of Dualism
The Autonomy of Worlds
II The Structures of Experience
4 The Schemas of Practice
Structures and Relations
Understanding the Familiar
Schematisms
Differentiation, Stabilization, Analogies
5 Relations with the Self and Relations with Others
Modes of Identification and Modes of Relation
The Other Is an “I”
III The Dispositions of Being
6 Animism Restored
Forms and Behavior Patterns
The Variations of Metamorphosis
Animism and Perspectivism
7 Totemism as an Ontology
Dreaming
An Australian Inventory
The Semantics of Taxonomies
Varieties of Hybrids
A Return to Algonquin Totems
8 The Certainties of Naturalism
An Irreducible Humanity?
Animal Cultures and Languages?
Mindless Humans?
The Rights of Nature?
9 The Dizzying Prospects of Analogy
The Chain of Being
A Mexican Ontology
Echoes of Africa
Pairings, Hierarchy, and Sacrifice
10 Terms, Relations, Categories
Encompassments and Symmetries
Differences, Resemblances, Classifications
IV The Ways of the World The Institution of Collectives
11 A Collective for Every Species
Asocial Nature and Exclusive Societies
Hybrid Collectives That Are Both Different and Complementary
A Mixed Collective That Is Both Inclusive and Hierarchical
12 Metaphysics of Morals
An Invasive Self
The Thinking Reed
Representing a Collective
The Signature of Things
V An Ecology of Relations
13 Forms of Attachment
Giving, Taking, Exchanging
Producing, Protecting, Transmitting
14 The Traffic of Souls
Predators and Prey
The Symmetry of Obligations
The Togetherness of Sharing
The Ethos of Collectives
15 Histories of Structures
From Caribou-Man to Lord Bull
Hunting, Taming, Domesticating
The Genesis of Change
Epilogue: The Spectrum of Possibilities
Notes
Bibliography
Index
· · · · · · (
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0 有用 大覺包 2019-04-08 21:05:13
6、7、8、9、10
0 有用 我在一锅粥中 2019-11-14 10:02:22
虽然很易被说服,但并非无懈可击。
0 有用 #Menocchio# 2021-04-09 15:32:24
3.5
2 有用 路德喵 2019-02-08 20:15:21
對自然與文化的區別本身也是文化性的,而且對某些社會來說其實毫無意義。
0 有用 Odysseus 2021-06-27 07:17:23
一部经常被人误以为启发了ontology turn的大作,实际上partial connection对vdc的启发更大吧
0 有用 优质梦游者 2023-01-11 11:24:40 英国
名气过大,但处理并没有胜过Haraway或者Latour多少
0 有用 黑川铃子的堂嫂 2023-01-03 11:42:50 美国
挺好用的就是ontology这个词被滥用了
0 有用 蠙衣生 2022-08-20 16:17:26 广东
再读,感觉可以完全扔掉了。作者想用这个模型来解释什么感觉他自己也没有想清楚,内在性和物质性不是双重本体论,而是一个指向person-non-person,另一个指向human-non-human。将图腾论与其他三种相提并论并不恰当,因为其他三类适用于所有物质,而图腾论只针对特定物质,图腾论和类比论实质上是一个连续体,由此可见作者缺乏对空间尺度的把握。认为西方自然科学原子论是物质连续性而中国的物质观... 再读,感觉可以完全扔掉了。作者想用这个模型来解释什么感觉他自己也没有想清楚,内在性和物质性不是双重本体论,而是一个指向person-non-person,另一个指向human-non-human。将图腾论与其他三种相提并论并不恰当,因为其他三类适用于所有物质,而图腾论只针对特定物质,图腾论和类比论实质上是一个连续体,由此可见作者缺乏对空间尺度的把握。认为西方自然科学原子论是物质连续性而中国的物质观是断裂性的代表也非常离谱。 (展开)
0 有用 Odysseus 2021-06-27 07:17:23
一部经常被人误以为启发了ontology turn的大作,实际上partial connection对vdc的启发更大吧
0 有用 #Menocchio# 2021-04-09 15:32:24
3.5