Primitives And The Supernatural

A classic work in its field. This is a comprehensive anthropological study of occult beliefs among primitive peoples.

Excerpt from Primitives and the Supernatural Researches such as these inevitably evoke in the mind vast problems, raised long ago and still vehemently discussed, such as: Have primitives a religion? If so, what? Do they enter tain the idea of a Supreme God? And so forth. These re searches seem indeed to border upon such questions, but they never enter into the discussion. Rightly speaking, they cannot do so, for they are upon another plane altogether. It may possibly be urged that in refusing to pose such prob lems and, as a consequence, to discuss their solution, I am thereby implicitly rejecting certain among them rather than others, and that I thus eliminate them by omission. Not at all. How can I take sides in a debate that I know nothing about? It is not this or that answer to the question that I am avoiding; it is the question itself that I have no right to treat. I could not treat it without abandoning the conception of primitive men tality which I believe to be in conformity with the facts, the method I have followed from the very beginning of these stud ies, and finally, the results which this method has enabled me to Obtain. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Dr. Levy-Bruhl presents a dramatic picture of the primitives who live in a world that is capricious, unpredictable, and unstable; under the power of spirits both good and evil, to be worshipped or propitiated by ceremonies, dances, and religious rites. Dr. Levy-Bruhl shows how the mind of the primitive has no conception of the world of abstract though, natural law, causation, and categories, which has been opened up to the mind by science and philosophy. In addition, the author explains omens, talismans, amulets, ancestor worship, witchcraft, insect, defilement, and purification as fundamental parts of the primitive existence.

The influential jurist Hans Kelsen [1881-1973] here applies his concept of the distinction between society and nature. He shows how primitive man developed his interpretation of nature, through the laws of retribution and of causality, to a modern concept of nature and society. He holds that the gradual emancipation of the law of causality from the principle of retribution is "the emancipation from a social interpretation of nature. The process shows a relation between social and natural science which is very important from the point of view of intellectual history." (Introduction p. viii) Extensively annotated. Kelsen is known for his theory of pure positive law, as postulated in General Theory of Law and State, which is also available in a reprint edition from The Lawbook Exchange.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Originally published in 1982, James Clifford's analytical biography of Maurice Leenhardt (1878 - 1954)--missionary, anthropologist, founder of French Oceanic studies, historian of religion, and colonial reformer--received wide critical acclaim for its insight into the colonial history of anthropology. Drawing extensively on unpublished letters and journals, Clifford traces Leenhardt's life from his work as a missionary on the island of New Caledonia (1902 - 1926) to his subsequent return to Paris where he became an academic anthropologist at the Ecole pratique des hautes etudes, where he followed Marcel Mauss and was succeeded in 1951 by Claude Levi-Strauss.