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Beyond Ethnography: Anthropology as Nominalism

Much has been made (a good deal of it salutary) of the experimental moment in anthropology, of a heightened awareness of the text, of discourse, of the anthropologist as ethnographer and critic, of a postmodern polyphony of voices, of the end of meta-narratives, of dispersal and subversion, of metaphors and allegories and tropes, of Orient and Occident. Meanwhile. And what if anthropology has not dispersed into ethnography, voices not displaced analyses, tropes not triumphed over concepts'? What if Anthropology-the study of Man, that being who is the subject and object of her own knowledge-proved more enduring than the dulcet denunciations, the muddlers through, and the tropification of the tropics? The articles presented here suggest such a possibility. In order to introduce them we turn first to Michel Foucault, a figure absent from Anthropology as Cultural Critique.' In 1961, Foucault published his major thesis for the doctorat es lettres, Histoire de lafolie a l'age classique as well as a these complementaire entitled Introduction to Kant's Anthropology, a commentary on Kant's Anthropology from a Pragmatic Point of View (translated by Foucault). Throughout his university career Kant taught only two courses with regularity: physical geography, the world as nature (quite popular with students), offered for over 30 years starting in 1756; and anthropology, the world as human, offered for the last 25 years of his teaching career, starting in 1772-73. The Anthropology was published only in 1798, shortly after Kant retired (Foucault 1961). Although Kant's admittedly curious anthropology has not been the subject of extended commentary in contemporary histories of the discipline of critical social thought (Norbert Elias (1982) does indeed mention it), Foucault privileged its potential modernity, seeing in it a refraction of Kant's three critiques on the level of a pragmatics of the everyday. Pragmatic is the key word. Kant distinguishes the practical point of view, which treats the moral community of thinking beings (esprits), from the juridical point of view, which treats civil society as composed of lawful subjects, from the pragmatic which treats man as a "citizen of the world," as a concrete universal (Foucault 1961:27). Foucault concluded that Kant's Anthropology occupied a strategic position since it treated a critical truth about Man-the irreducible reality of the diverse forms of the concrete-the daughter, as the phrase goes in French, of the