Professor Emeritus of Anthropological and Philosophical Studies at the University of St Andrews in Scotland.Founding Director of the St Andrews Centre for Cosmopolitan Studies.
This article argues that the individual, as an actor with an identity over and above his or her m... more This article argues that the individual, as an actor with an identity over and above his or her membership in social groupings and cultural traditions, exists universally as an ontological reality. The recognition of this figure in anthropology is both an empirical and a moral necessity. The article suggests the moniker, Everyone, for the transcendent individual figure. The course of the article, after the introduction of Everyone, is to admit the critiques that have appeared in social commentary of such a figure, critiques of cultural, institutional, real-politische and phenomenological kinds. The article suggests ripostes to these critiques, ripostes which would invest Everyone with an ontological and a moral existence that is anthropologically persuasive and accord with the ethnographic record. Everyone is the individual within the role-player, the actor who has the capacity to ‘pass’ as member of any social grouping, any cultural tradition. The article concludes with a discussio...
Acknowledgements Prologue: The Book's Structure Nigel Rapport and Vered Amit PART I COMMUNITY... more Acknowledgements Prologue: The Book's Structure Nigel Rapport and Vered Amit PART I COMMUNITY AND DISJUNCTION: THE CREATIVITY AND UNCERTAINTY OF EVERYDAY ENGAGEMENT Vered Amit 1. Community as 'Good to Think With': The Productiveness of Strategic Ambiguities. 2. Consociation and Communitas: The Ambiguous Charms of the Quotidian 3. Disjuncture as 'Good to Think With' 4. Mobility and Cosmopolitanism: Frustrated Aspirations towards disjuncture. Notes References PART II COSMOPOLITANISM: ACTORS, RELATIONS AND INSTITUTIONS BEYOND THE COMMUNITARIAN Nigel Rapport Preamble 5. Introduction: The Space of Cosmopolitanism, and the Cosmopolitan Subject 6. Cosmopolitan Living: People of the Air and Global Guests 7. Cosmopolitan Learning: Diffusion, Openness and Irony 8. Cosmopolitan Planning: Anyone, Society and Community 9. Epilogue: Cosmopolitanism and Culture Notes References PART III: DIALOGUE 10. Amit Responds to Rapport: When cosmopolitan rights are not enough 11. Rapport Responds to Amit: On the analytical need to deconstruct "community" Index
Nel suo incisivo ed equilibrato commento su “cosa c’e di europeo nell’antropologia europea”, Thom... more Nel suo incisivo ed equilibrato commento su “cosa c’e di europeo nell’antropologia europea”, Thomas Hylland Eriksen sostiene che cio sia il suo cosmopolitismo. Una antropologia cosmopolita, prosegue Eriksen, potrebbe andare oltre le gerarchie di lingua, paese e istituzione; potrebbe offrire un orizzonte alla frizione tra diverse tradizioni che produca uno scambio intellettuale globale; e potrebbe elaborare approfondimenti globali da confrontare, comparativamente, sulle questioni locali dell’economia politica. In questo modo Eriksen crea interessanti connessioni tra l’“antropologia europea” come idea o concetto e l’“antropologia europea” come insieme di studi etnografici. Leggo qui l’idea che, in virtu dei fatti empirici che la ricerca antropologica in contesti europei ha portato alla luce, possiamo oggi immaginare un modo di praticare l’antropologia che e “cosmopolita” nel senso precedentemente spiegato. Vorrei impegnarmi, ugualmente, in una antropologia cosmopolita e vorrei esplora...
This article argues that the individual, as an actor with an identity over and above his or her m... more This article argues that the individual, as an actor with an identity over and above his or her membership in social groupings and cultural traditions, exists universally as an ontological reality. The recognition of this figure in anthropology is both an empirical and a moral necessity. The article suggests the moniker, Everyone, for the transcendent individual figure. The course of the article, after the introduction of Everyone, is to admit the critiques that have appeared in social commentary of such a figure, critiques of cultural, institutional, real-politische and phenomenological kinds. The article suggests ripostes to these critiques, ripostes which would invest Everyone with an ontological and a moral existence that is anthropologically persuasive and accord with the ethnographic record. Everyone is the individual within the role-player, the actor who has the capacity to ‘pass’ as member of any social grouping, any cultural tradition. The article concludes with a discussio...
Acknowledgements Prologue: The Book's Structure Nigel Rapport and Vered Amit PART I COMMUNITY... more Acknowledgements Prologue: The Book's Structure Nigel Rapport and Vered Amit PART I COMMUNITY AND DISJUNCTION: THE CREATIVITY AND UNCERTAINTY OF EVERYDAY ENGAGEMENT Vered Amit 1. Community as 'Good to Think With': The Productiveness of Strategic Ambiguities. 2. Consociation and Communitas: The Ambiguous Charms of the Quotidian 3. Disjuncture as 'Good to Think With' 4. Mobility and Cosmopolitanism: Frustrated Aspirations towards disjuncture. Notes References PART II COSMOPOLITANISM: ACTORS, RELATIONS AND INSTITUTIONS BEYOND THE COMMUNITARIAN Nigel Rapport Preamble 5. Introduction: The Space of Cosmopolitanism, and the Cosmopolitan Subject 6. Cosmopolitan Living: People of the Air and Global Guests 7. Cosmopolitan Learning: Diffusion, Openness and Irony 8. Cosmopolitan Planning: Anyone, Society and Community 9. Epilogue: Cosmopolitanism and Culture Notes References PART III: DIALOGUE 10. Amit Responds to Rapport: When cosmopolitan rights are not enough 11. Rapport Responds to Amit: On the analytical need to deconstruct "community" Index
Nel suo incisivo ed equilibrato commento su “cosa c’e di europeo nell’antropologia europea”, Thom... more Nel suo incisivo ed equilibrato commento su “cosa c’e di europeo nell’antropologia europea”, Thomas Hylland Eriksen sostiene che cio sia il suo cosmopolitismo. Una antropologia cosmopolita, prosegue Eriksen, potrebbe andare oltre le gerarchie di lingua, paese e istituzione; potrebbe offrire un orizzonte alla frizione tra diverse tradizioni che produca uno scambio intellettuale globale; e potrebbe elaborare approfondimenti globali da confrontare, comparativamente, sulle questioni locali dell’economia politica. In questo modo Eriksen crea interessanti connessioni tra l’“antropologia europea” come idea o concetto e l’“antropologia europea” come insieme di studi etnografici. Leggo qui l’idea che, in virtu dei fatti empirici che la ricerca antropologica in contesti europei ha portato alla luce, possiamo oggi immaginare un modo di praticare l’antropologia che e “cosmopolita” nel senso precedentemente spiegato. Vorrei impegnarmi, ugualmente, in una antropologia cosmopolita e vorrei esplora...
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