摘要
通过梳理弗雷泽对图腾制研究的思考与理论变化过程,重现他以图腾制为出发点通向巫术与思维研究的学术进路,旨在阐明,接触律在阿兰达人图腾类型中的应用,使弗雷泽的图腾理论成为转喻研究,与列维-施特劳斯的隐喻研究共同构成了基于图腾制的思维研究的两大核心。弗雷泽是由转喻推导出了隐喻的部分,列维-施特劳斯则试图以隐喻为基础推导出转喻的部分,在他看来,人与图腾之间的关系是伪装的,非要藉由人类社会与自然秩序两种既有分类系统之间的隐喻关系为前提,是人类群体的相互性及婚姻交换的实在性,经历了命名程序中部分与整体的替换,也就是说,交换女人之群体间的区别性特征被替换为人群与自然物种之间的诸多类聚关系,才重现为图腾制表面看起来呈现出的人与图腾之邻近关系。而对于弗雷泽而言,列维-施特劳斯描述的人类群体与自然分类系统之间的整体性隐喻关系,是要基于图腾制的转喻才得以发生的。我们目前只能够把转喻和隐喻都看作是最基本的思维结构之必然组成部分。
Based on his three theories of totemism,this paper aims to analyze Frazer's preliminary thoughts on totemic society and his later modifications in response to new evidence from the tribes of Central Australia provided by Baldwin Spencer and F.J.Gillen.Frazer's theory exhibits a tendency towards magic and thought with a focus on ethnographic data from the Arunta totemic group,a typical totemic group in Central Australia.The results show that the law of contagion applied in explaining Arunta totemism helped Frazer establish his third theory about totemism as metonymy.This contrasts with Levi-Strauss whose theory of totemism is that it should be constructed as metaphor.When Frazer published Totemism in 1887,he did not intend to develop a theory,although when he was organizing his materials,certain clues emerged between the lines.He regarded totemism as both a religious and a social system,and the two systems seemed inseparable.In Frazer's description,the concept of totemism as a religious system was mainly based on the belief in the magic power of the totem.This consisted of respecting totemic animals and plants and totemic taboos,as well as the integration of men with their totems.This is seen especially by the representation of the totem on one's body and putting the clan mark on other precious properties.This later was taken by Durkheim as evidence for totem worship.Frazer insisted that the relationship between a man and his totem was mutually beneficial,whereas Durkheim believed that the sacredness of the totem has its origin in society which is represented by the collective conscience.In addition,Frazer considered initiation ceremonies as rituals which admitted the novices into clan life.This led Durkheim to build a connection between society itself and the totemic symbol.In Frazer's description,totemism as a social system consists of three parts.These include the blood feuds shared by clansman,exogamy and inheritance of the totem,of which exogamy is the main part.At that time,Frazer regarded these aspects of t
作者
苗雨露
MiaoYulu(Institute of Sociology and Ethnology,Minzu University of China,Beijing,100081,China)
出处
《民族学刊》
CSSCI
北大核心
2018年第6期59-71,117-120,共14页
Journal of Ethnology
基金
教育部人文社会科学重点研究基地重大项目“中国西部民族地区宗教舆情与监测研究(项目编号:16JJD850018)的阶段性成果。
