At first glance, even a cursory review of the concepts discussed in this volume presents a startlingly broad range of ideas and questions. Is this variety, you might wonder, properly subsumed by the singularity implied in the volume’s title: Anthropology’s Philosophy? Would a plural title like Anthropology’s Philosophies or Anthropologists’ Philosophies be more commensurate with this multiplicity? But for Nigel Rapport, the editor who assembled this collection, this very ‘eclecticism and open-endedness’ sets off anthropology as a meta discipline. In other words, this breadth crucially distinguishes the expansive vantage point of anthropology as a discipline concerned with the ‘study of human being’. This ambitious mandate, however, is firmly grounded in the very particular situations and experiences of the ethnographic fieldwork that has so often served as the hallmark of anthropology. Rapport argues that to the extent that this fieldwork relies on the experiences of individual ethnographers and their interactions with specific interlocutors, anthropology is ‘an individualistic pursuit’ in which ‘it is the self of the anthropologist that becomes the main source of data’.

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Afterword: Anthropology’s Philosophy Revisited

  • Vered Amit

摘要

At first glance, even a cursory review of the concepts discussed in this volume presents a startlingly broad range of ideas and questions. Is this variety, you might wonder, properly subsumed by the singularity implied in the volume’s title: Anthropology’s Philosophy? Would a plural title like Anthropology’s Philosophies or Anthropologists’ Philosophies be more commensurate with this multiplicity? But for Nigel Rapport, the editor who assembled this collection, this very ‘eclecticism and open-endedness’ sets off anthropology as a meta discipline. In other words, this breadth crucially distinguishes the expansive vantage point of anthropology as a discipline concerned with the ‘study of human being’. This ambitious mandate, however, is firmly grounded in the very particular situations and experiences of the ethnographic fieldwork that has so often served as the hallmark of anthropology. Rapport argues that to the extent that this fieldwork relies on the experiences of individual ethnographers and their interactions with specific interlocutors, anthropology is ‘an individualistic pursuit’ in which ‘it is the self of the anthropologist that becomes the main source of data’.