Download A General Theory of Magic (Routledge Classics) by Marcel Mauss PDF
By Marcel Mauss
First written by means of Marcel Mauss and Henri Humbert in 1902, A basic conception of Magic received a large new readership while republished via Mauss in 1950. As a examine of magic in 'primitive' societies and its survival this day in our suggestions and social activities, it represents what Claude Lévi-Strauss known as, in an advent to that variation, the striking modernity of the brain of 1 of the century's maximum thinkers. The ebook bargains a desirable picture of magic all through numerous cultures in addition to deep sociological and non secular insights nonetheless a great deal suitable this present day. At a interval whilst artwork, magic and technology seem to be crossing paths once more, A common thought of Magic offers itself as a vintage for our occasions.
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A General Theory of Magic (Routledge Classics)
First written via Marcel Mauss and Henri Humbert in 1902, A normal idea of Magic won a large new readership whilst republished through Mauss in 1950. As a research of magic in 'primitive' societies and its survival at the present time in our concepts and social activities, it represents what Claude Lévi-Strauss known as, in an creation to that variation, the extraordinary modernity of the brain of 1 of the century's maximum thinkers.
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Additional resources for A General Theory of Magic (Routledge Classics)
Example text
This is not generally inside a temple or at some domestic shrine. Magical rites are commonly performed in woods, far away from dwelling places, at night or in shadowy corners, in the secret recesses of a house or at any a definition of magic rate in some out-of-the-way place. Where religious rites are performed openly, in full public view, magical rites are carried out in secret. Even when magic is licit, it is done in secret, as if performing some maleficent deed. And even if the magician has to work in public he makes an attempt to dissemble: his gestures become furtive and his words indistinct.
From both the individual’s and society’s point of view, sending out a soul or receiving one are two ways of looking at the same phenomena. In the case of the individual, his personality undergoes a change; as far as society is concerned the magician is being carried off into the world of spirits. These two types of representation may sometimes coincide: the Sioux or Ojibway shaman who performs only when possessed, acquires his animal manitou only during excursions of the soul. All myths about magicians have certain features in common.
They possess magical powers not through their individual peculiarities but as a consequence of society’s attitude towards them and their kind. The same may be said of women. They are everywhere recognized as being more prone to magic than men, not so much because of their physical characteristics, but because of the social attitudes these characteristics provoke. The critical periods of their life cycle lead to bemusement and apprehension, which place them in a special position. And it is precisely at periods such as puberty, menstruation, pregnancy and childbirth that a woman’s attributes reach their greatest intensity.