人类学家格尔茨去世
克利福德·吉尔茨教授于2006年10月30号去世著名的文化人类学家、终生致力于文化和符号阐释的卓越学者克利福德·格尔茨教授于2006年10月30日在费城去世，终年80岁。格尔茨住在新泽西州的普林西顿，1970年以来一直在普林西顿高等研究院工作，根据该院发布的消息，格尔茨死于心脏手术后的并发症。
由于他在文化理论和文化阐释领域的卓越贡献，格尔茨被看成阐释人类学或者符号人类学的奠基者和宗师。但是他的影响已经超越人类学而渗透到更广泛的社会科学领域，并且由于其文学天赋，他的作品迥异于大部分理论家和人类学研究者。
他1988年的著作《工作与生活：作为创作者的人类学家》曾经获得了National Book Critics Circle奖。在这本书里，他追朔了人类学家的四位先辈：马林诺夫斯基、本尼迪克特、艾维斯.普理查德、列维斯特劳斯。
格尔茨利用他丰富的历史学、心理学、哲学和文化批评的知识底蕴，分析并解释仪式、艺术、信仰系统、制度以及其它他所定义的“符号“的含义。1973年的《文化的阐释》成为其经典之作，曾被纽约时报书评评为二战以来最重要的100本书之一。
格尔茨还有关于自己在印度尼西亚和摩洛哥田野调查的大部头著作。在被收录于《文化的阐释》中的一篇被最广泛引用的论文《深层的游戏：关于巴厘岛斗鸡的记述》里，格尔茨分析了在这种“深层游戏”仪式形式里被建构、强调和维持的亲属关系以及社会关系。在他的著作中，格尔茨小心翼翼将其文化概念与社会结构的概念进行区别，这使得其有别于功能主义学者——诸如列维斯特劳斯——他认为仪式、制度以及文化的其它方面可以被更好地理解成我们行动的目的。不同于社会结构包括经济的、正式的、社会生活以及制度的形式，格尔茨说文化是“存于符号中的意义系统”，它提供给人们一套理解现实和勃兴生活的参考框架。格尔茨认为，文化弥补了那些使人类作为物种的生物特性与在一个复杂、独立和多变世界中行事的社会特性之间的裂缝。简单的说，在格尔茨的阐释话语中，对于文化现象应提的问题不应该是它们做什么，而应该是它们意味着什么。
格尔茨也一直非常关注于人类学家的角色以及人类学的方法论问题。由于人类学的西方传统，处于一种文化的人要准确并深刻理解其他文化是非常难的一件事。他认为人类学家不应该只是一个被动的客观的观察者，而是要作为一个创造性的叙述者，发出自己的声音。
在他1983年出版的《地方性知识》一书中，格尔茨关注了一种文化的成员能否客观的理解其它文化。对于他来说，人类学家的主要任务就是利用他所谓的深描的方法来阐释符号。因此，人类学家必须既是严格的经验研究者，也是有见识的理解者，类似于精神分析学者。在1972年，他写到：“文化解释是（或应该是）猜测意义，对意义的评估以及从更好的猜测中获取结论。”
格尔茨1926年8月23日出生于旧金山，是克利福德和洛伊丝的儿子。二战期间，他曾在海军服役。1950年，他在Antioch大学获得哲学学士学位，也就是在那里，一位教授发现了他兴趣，并建议他去学人类学。然后他去了哈佛大学的社会关系系，在那里他和人类学家克拉克洪（Clyde Kluckhohn）和社会学家帕森斯一起学习，并于1956年获得博士学位。就是在这段时间里，他开始了自己的第一个人类学田野工作， 1952年到1954年他在爪哇中部一个派尔（Pare）的乡村度过。他早期的关于印度尼西亚的著作包含了传统的人类学和历史研究，主要关注的是去殖民化后的经济和政治发展。
他的第一本主要著作《爪哇的宗教》（1960），是关于爪哇宗教的一个民族志阐述。《农业内卷化》（1963）是关于印尼独立后的现代化和经济发展的大图景展现，而《小贩与王子》（1963）则是对爪哇小镇Modjokuto和巴厘小城Tabanan现代化过程的一个微观解读。关于Modjokuto一个世纪的社会发展成为了《一个印尼小镇的社会历史》（1965）的主题。与自己的第一个妻子—人类学家Hildred Storey—合作撰写的《巴厘的亲属关系》（1975）创置了在符号、模式和观念等文化领域中的关于巴厘亲属关系实践的潜在秩序。《尼加拉:十九世纪巴里剧场国家》（1981）检视了前殖民时代南巴厘人王朝的一个皇族历史，挑战了从马基亚维利到霍布斯到马克思的政治学的权力中心传统。
格尔茨第一个妻子是Storey，她帮助他完成了一些早期著作，1982年他们的婚姻走向结束。现在，她是普林西顿大学人类学系的名誉教授。1987年，格尔茨与另一个人类学家Karen Blu结婚。
格尔茨在哈佛开始他的学术生涯，他在那里担任研究助理和指导，1958年到1959年他在Palo Alto的行为科学高等研究院做研究员，随后成为加州大学伯克利分校的人类学助理教授。1960年1970，格尔茨在芝加哥大学度过十年，并且在1964年成为正教授。1970年后，他加入普林斯顿的高等研究院，并成为该院社会科学的第一个教授，期间1978到1979年曾经短暂的牛津授课。
在他1995年的传记《追寻真实：两个国家、四个十年、一个人类学家》，格尔茨巧妙地将自己的实证研究与学术生涯融合在一起，并且得出一个结论：人类学是“一个极佳的享受生活的方式，让人着迷也遍布挫折，对人有益又充盈妙趣。”
主要著作：
1、 1957年，《仪式与社会变迁：一个爪哇案例》（\"Ritual and Social Change:A Javanese Example.\"）
2、 1960年，《爪哇的宗教》（The religion of Java）
3、 1963年编，《旧社会与新国家》（Old Societies and New States）
4、 1963年，《农业内卷化：印度尼西亚的生态变迁过程》（ Agricultural Involution,The Processes of Ecological Change In Indonesia.）
5、 1963年，《小贩与王子》（Peddlers and Princes）
6、 1964年， 《作为文化系统的意识型态》 （\"Ideology as a Cultural System.\" In Apter,D.(ed.), Ideology and Discontent）
7、 1965年，《一个印度尼西亚城镇的社会史》（The Social History of an Indonesian Town）
8、 1966年，《作为文化系统的宗教》 （\"Religion as a Cultural System.\" In Banton, M.(ed.), Anthropological Approaches to the Study of Religion）
9、 1968年，《伊斯兰观察：摩洛哥与印度尼西亚的宗教发展》（Islam Observed : Religion Development in Morocco and Indonesia.）
10、 1973年，《文化的诠释》（The Interpretation of Cultures: Selected Essays.） 中译本：1、 韩莉 译，南京：译林出版社，1999。 2、纳日碧力戈等译、王铭铭校，上海，上海人民出版社，1999。
11、 1975年，《巴里岛的亲属关系》（Kinship in Bali (with Hildred Geertz).）
12、 1975年，《作为文化系统的一般认知》（\"Common Sense as a Cultural System.\" Antioch Review）
13、 1975年，《土著观点：关于人类学的理解》（\"From the Native's Point of View: On the Nature of Anthropological Understanding.\" American Scientist, 63: 47－53. 另见于K.Basso and H. Selby (eds.), Approaches to Symbolic Anthropology, Albuqerque）
14、 1976年，《作为文化系统的艺术》（\"Art as a Cultural System.\",MLN,91:1473-99）
15、 1979年，《摩洛哥社会的意义与秩序》（Meaning and Order in Moroccan Society (with Hildred Geertz and Lawrence Rosen).）
16、 1980年，《尼加拉:十九世纪巴里剧场国家》（Negara: The Theatre State in Nineteenth－Century Bali.） 中译本：赵丙祥译，上海：上海人民出版社，1999年。
17、 1983年，《地方知识 : 诠释人类学论文集》（Local Knowledge: Further Essays in Interpretive Anthropology.） 中译本： 王海龙、张家瑄译 ，北京，中央编译出版社，2000。 杨德睿译，台北，麦田出版社，2002。
18、 1984年，《反「反相对主义」》（\"Anti Anti－Relativism.\" American Anthropologist,86(2):263-278.）
19、 1988年，《工作与生活：作为作家的人类学者》（Works and Lives: The Anthropologist as Author.）
20、 1995年， 《追寻真实：两个国家、四个十年、一个人类学家》 （After the Fact---Two Countries, Four Decades, One Anthropologist） 楼主也喜欢Geets吗，哎，可惜离我们而去了 我不太懂他们研究的东西，但我懂这类脱俗不厌世的高人 楼上的和我想法一样.....呵呵........自己虽是小鱼,但却喜欢大海 著名人类学家格尔兹去世（1926-2006） 上篇┇下篇┇打印┇推荐┇订阅┇收藏
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NO.36280著名人类学家格尔兹去世（1926-2006） ( 2006-11-7 06:47 )
著名美国文化人类学家克里福德。格尔兹因心脏病于10月30日在宾大医院去世， 享年80岁。他对几代人类学家的深远影响是不可磨灭的。深表悼念！
Clifford Geertz (August 23, 1926-October 30, 2006)
PRINCETON, N.J., October 31, 2006 -- Clifford Geertz, an eminent
scholar
in the field of cultural anthropology known for his extensive research
in
Indonesia and Morocco, died at the age of 80 early yesterday morning of
complications following heart surgery at the Hospital of the University
of Pennsylvania. Dr. Geertz was Professor Emeritus in the School of
Social Science at the Institute for Advanced Study, where he has served
on the Faculty since 1970.
Dr. Geertz's appointment thirty-six years ago was significant not only
for the distinguished leadership it would bring to the Institute, but
also because it marked the initiation of the School of Social Science,
which in 1973 formally became the fourth School at the Institute.
Dr. Geertz's landmark contributions to social and cultural theory have
been influential not only among anthropologists, but also among
geographers, ecologists, political scientists, humanists, and
historians.
He worked on religion, especially Islam; on bazaar trade; on economic
development; on traditional political structures; and on village and
family life. A prolific author since the 1950s, Dr. Geertz's many books
include The Religion of Java (1960); Islam Observed: Religious
Development in Morocco and Indonesia (1968); The Interpretation of
Cultures: Selected Essays (1973, 2000); Negara: The Theatre State in
Nineteenth Century Bali (1980); and The Politics of Culture, Asian
Identities in a Splintered World (2002). At the time of his death, Dr.
Geertz was working on the general question of ethnic diversity and its
implications in the modern world.
Peter Goddard, Director of the Institute, said, "Clifford Geertz was
one
of the major intellectual figures of the twentieth century whose
presence
at the Institute played a crucial role in its development and in
determining its present shape. He remained a vital force, contributing
to
the life of the Institute right up to his death. We have all lost a
much
loved friend."
"Cliff was the founder of the School of Social Science and its
continuing
inspiration," stated Joan Wallach Scott, Harold F. Linder Professor in
the
\School of Social Science at the Institute. "His influence on
generations
of scholars was powerful and lasting.He changed the direction of
thinking in many fields by pointing to the importance and complexity of
culture and the need for its interpretation. We will miss his critical
intelligence, his great sense of irony, and his friendship."
Dr. Geertz's deeply reflective and eloquent writings often provided
profound and cogent insights on the scope of culture, the nature of
anthropology and on the understanding of the social sciences in
general.
Noting that human beings are "symbolizing, conceptualizing, meaning-
seeking animals," Geertz acknowledged and explored the innate desire of
humanity to "make sense out of experience, to give it form and order."
In
Works and Lives: The Anthropologist as Author (1988), Geertz stated,
"The
next necessary thing...is neither the construction of a universal
Esperanto-like culture...nor the invention of some vast technology of
human management. It is to enlarge the possibility of intelligible
discourse between people quite different from one another in interest,
outlook, wealth, and power, and yet contained in a world where tumbled
as
they are into endless connection, it is increasingly difficult to get
out
of each other's way."
Dr. Geertz was born in San Francisco, California, on August 23, 1926.
After serving in the Navy from 1943 through 1945, he studied under the
G.I. Bill at Antioch College in Yellow Springs, Ohio, where he majored
in
English. His internship as a copyboy for The New York Post dissuaded
him
from becoming a newspaper man. "It was fun but it wasn't practical," he
said in an interview with Gary A. Olson ("Clifford Geertz on
Ethnography
and Social Construction,"1991), so he switched to philosophy, partly
because of the influence of philosophy professor George Geiger, "the
greatest teacher I have known."
"I never had any undergraduate training in anthropology [Antioch didn't
offer it at the time] and, indeed, very little social science outside
of
economics," Geertz told Olson. "Finally, one of my professors said,
'Why
don't you think about anthropology?'"
After receiving his A.B. in philosophy in 1950, Geertz went on to study
anthropology at Harvard University and received a Ph.D. from the
Department of Social Relations in 1956. It was a heady time, according
to
Geertz. "Multi- (or 'inter-' or 'cross-') disciplinary work, team
projects, and concern with the immediate problems of the contemporary
world, were combined with boldness, inventiveness, and a sense that
things were, finally and certainly, on the move."
Geertz recounted that he was exposed to a form of anthropology "then
called, rather awkwardly, 'pattern theory' or configurationalism.' In
this dispensation, stemming from work before and during the war by the
comparative linguist Edward Sapir at Yale and the cultural holist Ruth
Benedict at Columbia, it was the interrelation of elements, the gestalt
they formed, not their particular atomistic character that was taken to
be the heart of the matter."
At this point, Geertz became involved in a project spearheaded by
cultural anthropologist Clyde Kluckhohn, who headed Harvard's Russian
Research Center. Geertz was one of five anthropologists assigned to the
Modjokuto Project in Indonesia, sponsored by the Center for
International
Studies at the Massachusetts Institute of Technology, and it was one of
the earliest efforts to send a team of anthropologists to study
large-scale societies with written histories, established governments,
and composite cultures.
In the late 1950s and early 1960s, anthropology was torn apart by
questions about its colonial past and the possibility of objective
knowledge in the human sciences. "For the next fifteen years or so,"
Geertz wrote, "proposals for new directions in anthropological theory
and
method appeared almost by the month, the one more clamorous than the
next. I contributed to the merriment with 'interpretive anthropology,'
an
extension of my concern with the systems of meaning, beliefs, values,
world views, forms of feeling, styles of thought, in terms of which
particular peoples construct their existence."
Dr. Geertz began his academic career as a research assistant (1952-56)
and
a research associate (1957-58) in the Center for International Studies
at
the Massachusetts Institute of Technology, and also served as an
instructor in social relations and as a research associate in Harvard
University's Laboratory of Social Relations (1956-57). In 1958-59, he
was
a Fellow at the Center for Advanced Study in the Behavioral Sciences in
Stanford, California.
>From 1958 to 1960, he was Assistant Professor of Anthropology at the
University of California at Berkeley, after which time he was assistant
professor of anthropology at the University of Chicago (1960-61), and
was
subsequently promoted to associate professor (1962), and then professor
(1964). He was later named Divisional Professor in the Social Sciences
(1968-70). At Chicago, Dr. Geertz was a member of the Committee for the
Comparative Study of New Nations (1962-70), its executive secretary
(1964-66), and its chairman (1968-70). Geertz was also a Senior
Research
Career Fellow at the National Institute of Mental Health from 1964 to
1970.
Consultant to the Ford Foundation on Social Sciences in Indonesia in
1971, he was Eastman Professor at Oxford University from 1978 to 1979,
and held an appointment as Visiting Lecturer with Rank of Professor in
the Department of History at Princeton University from 1975 to 2000.
In 1970, Geertz joined the permanent faculty of the School of Social
Science at the Institute, and was named Harold F. Linder Professor of
Social Science in 1982. He transferred to emeritus status in 2000.
Dr. Geertz is the author and co-author of important volumes that have
been translated into over twenty languages and is the recipient of
numerous honorary degrees and scholarly awards. He received the
National
Book Critics Circle Prize in Criticism in 1988 for Works and Lives: The
Anthropologist as Author, and was also the recipient of the Fukuoka
Asian
Cultural Prize (1992) and the Bintang Jasa Utama (First Class Merit
Star)
of the Republic of Indonesia (2002). Over the years, he received
honorary
degrees from Harvard, Yale, and Princeton universities, from Antioch,
Swarthmore, and Williams colleges, and from the University of
Cambridge,
among other institutions.
He was a Fellow of the American Academy of Arts and Sciences, the
Council
on Foreign Relations, the American Philosophical Society, the National
Academy of Sciences, and the American Association for the Advancement
of
Science; a corresponding Fellow of the British Academy; and an Honorary
Fellow of the Royal Anthropological Institute of Great Britain and
Ireland. Dr. Geertz was a frequent contributor to The New York Review
of
Books.
Dr. Geertz's fieldwork was concentrated in Java, Bali, Celebes, and
Sumatra in Indonesia, as well as in Morocco. In May 2000, he was
honored
at "Cultures, Sociétiés, et Territoires: Hommage à Clifford Geertz," a
conference held in Sefrou, Morocco, where he had conducted work for a
decade. It was particularly gratifying, commented Geertz, because
"Anthropologists are not always welcomed back to the site of their
field
studies."
Dr. Geertz is survived by his wife, Dr. Karen Blu, an anthropologist
retired from the Department of Anthropology at New York University; his
children, Erika Reading of Princeton, NJ, and Benjamin Geertz of
Kirkland, WA; and his grandchildren, Andrea and Elena Martinez of
Princeton, NJ. He is also survived by his former wife, Dr. Hildred
Geertz, Professor Emeritus in the Department of Anthropology at
Princeton
University.
A Memorial will be held at the Institute for Advanced Study.
Details will be announced at a future date.
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