15In a late review of Cai Hua, A Society without Fathers or Husbands: the Na of China (Brooklyn, NY: Zone, 2001), Geertz complains “There is nothing, or almost nothing of individual feelings and personal judgments, of hopes, fears, dissents, and resistances, of fantasy, remorse, pride, humor, loss, or disappointment ‘Na-ness’ as a form-of-life, a way-of-being-in the-world, is, whatever it is, a much wider, more ragged, unsettled, less articulated, and less articulable thing.” (2001: p. 29).

has been cited by the following article:

• TITLE: Anthropology as a Natural Science Clifford Geertz’s Extrinsic Theory of the Mind

  AUTHORS: Alphonso Lingis

  KEYWORDS: Geertz; Interpretative Anthropology; Symbol; Meaning; Perception

  JOURNAL NAME: Open Journal of Philosophy, Vol.4 No.2, April 2, 2014

  ABSTRACT: Clifford Geertz set forth interpretative anthropology as a natural science, based on “the extrinsic theory of the mind”. Observation of the use of words and cultural symbols will determine theory meaning. Symbols are models or templates, and enter into the constitution of every perceived object or event we recognize or identify. We do not perceive what others perceive, but what they perceive “with”, “by means of”, or “through”. But the objects and events we or others perceive are already and from the first symbolic. Thoughts and emotions are articulated, generated and regenerated by words and other symbolic objects. Without, or before, words and symbols, there is only general, diffuse, ongoing flow of bodily sensation. This essay criticizes these theses in the light of the philosophy of mind and the phenomenology of perception.