By Roy Wagner
An Anthropology of the topic rounds out the theoretical-philosophical cosmos of 1 of the 20 th century's such a lot intellectually adventurous anthropologists. Roy Wagner, having became "culture" and "symbols" within out (in the discovery of tradition and emblems That Stand for Themselves, respectively), now does a similar for the "subject" and subjectivity. In learning the human topic and how human tradition mirrors itself, Wagner has redefined holography as "the special equivalence, or complete id, of half and entire in any human contingency."
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Extra info for An Anthropology of the Subject: Holographic Worldview in New Guinea and Its Meaning and Significance for the World of Anthropology
French is not a language but an attempt to say what German does with fewer words, and fewer connections among them. German is not a language but an attempt to make the sentence self-sufficient,3 to internalize its contrasts with other, exotic ways of saying things. Insofar as “national character traits” depend in an analogous way upon the contrasting of contrasts, and in a direct way upon the languages that articulate them, they develop an evidential basis through a similar generation of misunderstandings.
Meaning’s indexing of itself, its testamentary self-referencing in the signs and conversations by which it might recognize itself, the organic realities and mental abstractions through which it would know or show itself to be “working,” would lose its whole utility and purpose if it were itself meaningful. There is, for this reason, no meaning in the trope, no thinking in the brain, no demonstration of how the meaningful might originate or operate that fits with the expectations we have set up for its description.
It is only a “net,” an iconic snare or entangler, if its parts are perceived as holes, interstices. From the viewpoint of the god on the insight, or darsan, of his divine encompassment, the image of the net and its contagious qualification of things does not exist. ” Without the sight that makes their differences disappear, one could not know the god, or know that the net is not a net and that illusion itself has a self-scaling potentiality. Indra can only be anthropomorphized as the reflexive counterpart of his lightning configuration of a perceptual, cognizable world.