By Eduardo Viveiros de Castro
The iconoclastic Brazilian anthropologist and theoretician Eduardo Viveiros de Castro, popular in his self-discipline for supporting start up its “ontological turn,” deals a imaginative and prescient of anthropology as “the perform of the everlasting decolonization of thought.” After exhibiting that Amazonian and different Amerindian teams inhabit a noticeably various conceptual universe than ours—in which nature and tradition, human and nonhuman, topic and item are conceived in phrases that opposite our own—he offers the case for anthropology because the examine of such “other” metaphysical schemes, and because the corresponding critique of the techniques imposed on them via the human sciences. alongside the best way, he spells out the implications of this anthropology for considering typically through an important reassessment of the paintings of Claude Lévi-Strauss, arguments for the ongoing relevance of Deleuze and Guattari, dialogues with the paintings of Philippe Descola, Bruno Latour, and Marilyn Strathern, and creative remedies of difficulties of ontology, translation, and transformation. daring, unforeseen, and profound, Cannibal Metaphysics is among the leader works marking anthropology’s present go back to the theoretical heart degree.
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Additional resources for Cannibal Metaphysics
Drew Burk and Jason Wagner deserve endless thanks for the pa tience, encouragement, resources, and work they put into this project, and for having the courage and intelligence to run a publishing house like Univocal. Finally, a special thanks to Eduardo Viveiros de Castro for his readiness to answer my questions, and the radically collaborative spirit and wicked sense o f humor with which he did so from start to finish. 33 Everything must be interpreted as intensity — Anti-Oedipus PART ONE Anti-Narcissus Chapter One A Remarkable Reversal I once had the intention o f writing a book that would have been something o f a homage to Deleuze and Guattari from the point o f view o f my discipline; it would have been called Anti-Narcis sus: Anthropology as M inor Science.
59 The notion that actual nonhumans possess an invisible prosopomorphic side is a fundamental supposition o f several dimensions o f indigenous practice, but it is only foregrounded in the par ticular context o f shamanism. Amerindian shamanism could be defined as the authorization o f certain individuals to cross the corporeal barriers between species, adopt an exospecific subjective perspective, and administer the relations between those species and humans. By seeing nonhuman beings as they see themselves (again as humans), shamans become capable o f playing the role o f active interlocutors in the trans-specific dialogue and, even more importantly, o f returning from their travels to recount them; something the “laity” can only do with difficulty.
The form o f the Other is the thing. Amerindian shamanism is guided by the inverse ideal: to know is to “personify,” to take the point o f view o f what should be known or, rather, the one whom should be known. ” The form o f the Other is the person. We could also say, to utilize a vocabulary currently in vogue, that shamanic personification or subjectivation reflects a propensity to universal ize the “intentional attitude” accorded so much value by certain modem philosophers o f mind (or, more accurately, philosophers of modern mind).
Cannibal Metaphysics by Eduardo Viveiros de Castro