The Sociology Of Primitive Thought

Political correctness in social anthropology has made the terms primitive society, social evolution and even human nature unacceptable, and removed the possibility of open academic debate about them. Written from the perspective of a lifetimes research, this collection of papers takes a hard look at these taboos, and challenges some fundamental assumptions of post-modern thinking. Including some new material on memetics, evolutionary psychology and Darwinian theory in the social sciences, this collection provides a long-overdue assessment of some key topics in modern anthropology.

Both a critical history of anthropological theory and methods and a challenging essay in the sociology of science, The Invention of Primitive Society shows how anthropologists have tried to define the original form of human society.

Only 10,000 years ago, our ancestors were small groups of hunter-gatherers, with bows and arrows and stone tools. Today, we live in vast nations with all the power of modern science and industry, and the ability to send men to the Moon and to destroy all life on the planet. In the history of the world, 10,000 years is the blink of an eye, yet it has seen the total transformation of human existence. That extraordinary revolution is just as interesting as the Big Bang, or the origin of life, and this book is a clear and concise explanation of how it happened. Human culture was something completely new in the history of the world, and has evolved in a unique way. Darwin's theory of evolution can tell us nothing at all about this very strange process, that went far beyond any mundane struggle for physical survival by 'naked apes'. The picture of Stonehenge, built with enormous labour for no material reward, illustrates one of the central themes of this book - the fundamental importance of the human imagination to the development of science, that made possible the modern mastery of nature.

This book examines the discourse on ‘primitive thinking’ in early twentieth century Germany. It explores texts from the social sciences, writings on art and language and – most centrally – literary works by Robert Musil, Walter Benjamin, Gottfried Benn and Robert Müller, focusing on three figurations of alterity prominent in European primitivism: indigenous cultures, children, and the mentally ill.

Tylor's ideology is best described in his most famous work, the two-volume Primitive Culture. The first volume, The Origins of Culture, deals with various aspects of ethnography including social evolution, linguistics, and myth. The second volume, titled Religion in Primitive Culture, deals mainly with his interpretation of animism. On the first page of Primitive Culture, Tylor provides an all-inclusive definition which is one of his most widely recognized contributions to anthropology: "Culture, or civilization, taken in its broad, ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society." Primitive Culture remained the pinnacle of Tylor's career, important not only for its thorough study of human civilization and contributions to the emergent field of anthropology, but also for its undeniable influence on a handful of young scholars.