tures, we shall see that Merleau-Ponty will serve as an important aid to
understand the manner in which “philosophy joined up with contemporary
ethnology” (at least in Humanism of the other). Also if this alliance be-
tween philosophy and ethnology amounts to a victory over Platonism,
Levinas counters by formulating the objective of his own philosophical
project as a support for a kind of Platonism.8
In “Signature” Levinas links this Platonism and its possible exploita-
tive abuse explicitly with Europe and the history of colonisation:
“In spite of his
(2000) Plato’s Theory of Education, London: Routledge
Loux, Michael J.
(2008) The Problem of Universals, in: ders. (Hg.), Metaphysics. Con-
temporary Readings, London/New York: Routledge, S. 3-13
Lowie, Robert H.
(1937) The History of Ethnological Theory, New York: Farrar &
(1833) De l'imitation contagieuse, ou de la propagation sympathique
des névroses et des monomanies, Paris: Didot impr.
(1847) Traite philosophique et physiologique de l´hérédité naturelle,
Bd. 1, Paris: J. B. Bailliére
(1850) Traite philosophique et
psychological studies of children’s gender beliefs than by analyzing one’s own
normatively limited experiences. Husserl himself, while extending his analyses
of intersubjectivity, eventually had to broaden the purely self-reflective study of
consciousness. He had to enter fields that have traditionally been reserved for
psychopathology, sociology, anthropology, and ethnology.24 Heidegger and his
poststructuralist followers, including Foucault, have particularly emphasized the
study of history.
Although it might seem that we have now thrown the baby
Bough‹«, in: Philo-
sophical Investigations, 10 (1987), 226-245.
10 | Christof Durt »Wittgenstein’s Ethnological Approach to Philosophy«, in: Cultures:
Conflict –Analysis – Dialogue. Proceedings of the 29th International Ludwig Wittgenstein
Symposium, 2007, 43-58; Marco Brusotti, Wittgenstein, Frazer und die »ethnologische
Betrachtungsweise«, Berlin, Boston 2014.
Der Ursachen-Bär — Wit tgensteins anthropologische Anthropologiekrit ik 123
Und sie haben beide Recht und Unrecht. Die Alten sind allerdings insofern klarer, als sie
einen klaren Abschluss anerkennen
evaluate cultures, or at least there is no way in which to judge particular cul-
tures, without the judging itself being at the same time an expression of a
particular culture. There would be no super-culture that transcends its ex-
pression. That this is maintained in modern ethnology and is also reflected in
the politics of decolonisation (which is nothing less than the historico-
political manifestation of the rejection of a trans-cultural access of the colo-
nising forces to a trans-historical human ideal) has been discussed in Chap-
ters 2 and 3