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Philippe DESCOLA, professeur L'enseignement de cette année constituait la quatrième et dernière partie d'un cycle débuté au printemps 2001 sous l'intitulé « Figures des relations entre humains et non-humains » au cours duquel l'on se proposait de rendre compte dans un cadre analytique unifié des différentes manières dont sont conceptualisées les relations entre les existants en faisant l'économie de la distinction trop ethnocentrique entre la nature et la culture. L'hypothèse qui a guidé le développement de ce cycle est que les schèmes organisant les usages du monde peuvent être ramenés à deux modalités fondamentales de structuration de l'expérience individuelle et collective, que l'on a appelées l'identification et la relation. Tandis que les cours des années précédentes portaient sur les schèmes d'identification, celui de cette année était entièrement consacré aux schèmes de relation et à leur articulation avec les modes d'identification. Rappelons que l'on avait défini l'identification comme une disposition grâce à laquelle je peux établir des différences et des ressemblances entre moi et les existants en inférant des analogies et des contrastes d'apparence, de comportement ou de propriétés entre ce que je pense que je suis et ce que je pense que sont les autres. On est donc parti du principe que l'identification repose sur l'imputation ou le déni à un alter indéterminé d'une « intériorité » et d'une « physicalité » analogues à celles que des humains peuvent s'attribuer à eux-mêmes, une distribution ontologique très générale et dont la distinction classique entre l'âme et le corps ne représente qu'une variante locale propre à l'Occident moderne. Or, les formules ontologiques autorisées par la combinaison de l'intériorité et de la physicalité sont très réduites : face à un autrui quelconque, humain ou non humain, je peux supposer soit qu'il possède des éléments de physicalité et d'intériorité identiques aux miens, le totémisme ; soit que son intériorité et sa physicalité sont distinctes des miennes, l'analogisme ; soit encore que nous avons des intériorités similaires et des physicalités hétérogènes, l'animisme ; soit enfin que nos intériorités sont différentes et nos physicalités analogues, le naturalisme. Les propriétés des quatre modes d'identification ayant été longuement analysées lors des années précédentes, il","publication_date":"2002,,","publication_name":"Annales. Histoire, Sciences Sociales","grobid_abstract_attachment_id":"95250839"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"fr","title":"L'anthropologie de la nature","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [5440323]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div class="ds-work-card--grid-container"><div class="ds-work-card--container js-loswp-work-card"><div class="ds-work-card--cover"><div class="ds-work-cover--wrapper"><div class="ds-work-cover--container"><button class="ds-work-cover--clickable js-swp-download-button" data-signup-modal="{"location":"swp-splash-paper-cover","attachmentId":95250839,"attachmentType":"pdf"}"><img alt="First page of “L'anthropologie de la nature”" class="ds-work-cover--cover-thumbnail" src="https://0.academia-photos.com/attachment_thumbnails/95250839/mini_magick20221204-1-7z42jh.png?1670173637" /><img alt="PDF Icon" class="ds-work-cover--file-icon" src="//a.academia-assets.com/assets/single_work_splash/adobe.icon-574afd46eb6b03a77a153a647fb47e30546f9215c0ee6a25df597a779717f9ef.svg" /><div class="ds-work-cover--hover-container"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">download</span><p>Download Free PDF</p></div><div class="ds-work-cover--ribbon-container">Download Free PDF</div><div class="ds-work-cover--ribbon-triangle"></div></button></div></div></div><div class="ds-work-card--work-information"><h1 class="ds-work-card--work-title">L'anthropologie de la nature</h1><div class="ds-work-card--work-authors ds-work-card--detail"><a class="ds-work-card--author js-wsj-grid-card-author ds2-5-body-md ds2-5-body-link" data-author-id="5440323" href="https://college-de-france.academia.edu/DescolaPhilippe"><img alt="Profile image of Descola Philippe" class="ds-work-card--author-avatar" src="//a.academia-assets.com/images/s65_no_pic.png" />Descola Philippe</a></div><div class="ds-work-card--detail"><p class="ds-work-card--detail ds2-5-body-sm">2002, Annales. 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href="https://www.academia.edu/22935364/Nature_et_caract%C3%A8re_dans_l_Anthropologie_kantienne">Nature et caractère dans l’Anthropologie kantienne</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="44599441" href="https://trieste.academia.edu/RiccardoMartinelli">Riccardo Martinelli</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Esercizi filosofici, 2011</p><p class="ds-related-work--abstract ds2-5-body-sm">In this essay I discuss Kant's concept of character in the light of the concept of nature adopted in Kant's Pragmatic anthropology. In the Preface, Kant contrasts mechanical nature with freedom and opts for a pragmatic, rather than a physiological anthropology. In the Anthropological characteristics, however, Kant introduces his teleological concept of nature. Accordingly, he defends the view that there is no basic contrast between the purpose of nature (in the latter sense) and human freedom.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Nature et caractère dans l’Anthropologie kantienne","attachmentId":43696393,"attachmentType":"pdf","work_url":"https://www.academia.edu/22935364/Nature_et_caract%C3%A8re_dans_l_Anthropologie_kantienne","alternativeTracking":true}"><span class="material-symbols-outlined" style="font-size: 18px" translate="no">download</span><span class="ds2-5-text-link__content">Download free PDF</span></button><a class="ds2-5-text-link ds2-5-text-link--inline js-wsj-grid-card-view-pdf" href="https://www.academia.edu/22935364/Nature_et_caract%C3%A8re_dans_l_Anthropologie_kantienne"><span class="ds2-5-text-link__content">View PDF</span><span class="material-symbols-outlined" style="font-size: 18px" translate="no">chevron_right</span></a></div></div><div class="ds-related-work--container js-wsj-grid-card" data-collection-position="9" data-entity-id="26050405" data-sort-order="default"><a class="ds-related-work--title js-wsj-grid-card-title ds2-5-body-md ds2-5-body-link" href="https://www.academia.edu/26050405/_Anthropologie_et_terrain_">« Anthropologie et terrain »</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="49910059" href="https://independent.academia.edu/SaadaouiKaoutar">SAADAOUI Kaoutar</a></div><p class="ds-related-work--abstract ds2-5-body-sm">Le séminaire «Anthropologie et terrain » est une initiation à la pratique du terrain par rapport aux cadres théoriques qui l'inspirent et l'orientent, aux conditions sociologiques liées à la position sociale de l'anthropologue ainsi qu'au contexte socio-politique. C'est dans cet esprit que sont posées des questions en rapport avec la délimitation du terrain, la durée du séjour, l'écriture durant et après le terrain, la maîtrise de la langue des groupes étudiés ou le recours à des interprètes. A travers les quatre séances de ce séminaire, nous avons pu traiter quatre thématiques.-La disposition théorique ;-La position du chercheur ;-La rencontre ethnographique ;-L'écriture sur le terrain et au bureau. Ma restitution du cours suivra le même cheminement du cours. Toutefois, les concepts traités de manière moins distincts par rapport au cours car j'estime que ces derniers se relient les uns aux autres. La situation ethnographique est un concept important lorsque nous voulons aborder un terrain en commençant par lire et comprendre ce que les autres anthropologues ont fait. Ce concept se divise en 3 parties • LE CADRE THEORIQUE • L'ETAT DE LA LITTERATURE • LA DISPOSITION THEORIQUE Cette disposition oriente ensuite la recherche et les résultats attendus en fonction des dispositions théoriques. Elles orientent la recherche. Ainsi, un chercheur est une personne qui st située théoriquement et aussi socialement. Il faut donc prendre en considération aussi de la situation sociale en tant que chercheur en rapport au travail à faire. La troisième dimension est celle du Background culturel. Elle est en effet transversale aux trois premières, c'est la dimension éthique. Elle porte sur les questions d'ordre moral vis-à-vis des trois autres dimensions. Ainsi, en fonction de la position du chercheur, il adopte un paradigme. Le paradigme est un ensemble de principes qu'une communauté de chercheurs adopte pour aborder les questions auxquelles ils cherchent des possibilités de réponse. Nous pouvons prendre l'exemple du marxisme, du culturalisme. 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