The Impact of the Concept of Culture on the Concept of Man, by Clifford Geertz (1973)

Attempts to locate man amid the body of his customs have taken several directions, adopted diverse tactics ; but they have all, or virtually all, proceeded in terms of a single overall intellectual strategy: what I will call, so as to have a stick to beat it with, the "stratigraphic" conception of the relations between biological, psychological, social, and cultural factors in human l ife.



In this conception, man is a composite of "levels," each superimposed upon those beneath it and underpinning those above it. As one analyzes man, one peels off layer after layer, each such layer being complete and irreducible in itself, revealing another, quite different sort of layer underneath. Strip off the motley forms of culture and one finds the structural and functional regularities of social organization. Peel off these in turn and one finds the underlying psychological factors-"basic needs" or what-have-you-that support and make them possible. Peel off psychological factors and one is left with the biological foundations-anatomical, physiological, neurological -- of the whole edifice of human life.
The attraction of this sort of conceptualization, aside from the fact that it guaranteed the established academic disciplines their independence and sovereignty, was that it seemed to make it possible to have one's cake and eat it. One did not have to assert that man's culture was all there was to him in order to claim that it was, nonetheless, an essential and irreducible, even a paramount ingredient in his nature. Cultural facts could be interpreted against the background of noncultural facts without dissolving them into that background or dissolving that background into them. Man was a hierarchically stratified animal, a sort of evolutionary deposit, in whose definition each level-organic, psychological, social, and cultural-had an assigned and incontestable place. To see what he really was, we had to superimpose findings from the various relevant sciences - anthropology, sociology, psychology, biology - upon one another like so many patterns in a moire; and when that was done, the cardinal importance of the cultural level, the only one distinctive to man, would naturally appear, as would what it had to tell us, in its own right, about what he really was. For the eighteenth century image of man as the naked reasoner that appeared when he took his cultural costumes off, the anthropology of the late nineteenth and early twentieth centuries substituted the image of man as the transfigured animal that appeared when he put them on.
Geertz (1973:38)

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- Excerpts taken from Geertz, C. (1973) The Interpretation of Cultures. Selected Essays. NY: Basic Books, download
- photograph of Clifford James Geertz (1926-2006) via

Anthropology and the Abnormal, by Ruth Benedict (1934)

"(...) Normality, in short, within a very wide range, is culturally defined. It is primarily a term for the socially elaborated segment of human behavior in any culture; and abnormality, a term for the segment that that particular civilization does not use. The very eyes with which we see the problem are conditioned by the long traditional habits of our own society.



It is a point that has been made more often in relation to ethics than in relation to psychiatry. We do not any longer make the mistake of deriving the morality of our own locality and decade directly from the inevitable constitution of human nature. We recognize that morality differs in every society, and is a convenient term for socially approved habits. Mankind has always preferred to say 'It is morally good' rather than 'It is habitual,' and the fact of this preference is matter enough for a critical science of ethics. But historically the two phrases are synonymous."



"The problem of understanding abnormal human behavior in any absolute sense independent of cultural factors is still far in the future. The categories of borderline behavior which we derive from the study of the neuroses and psychoses of our civilization are categories of prevailing local types of instability. They give much information about the stresses and strains of Western civilization, but no final picture of inevitable human behavior. Any conclusions about such behavior must await the collection by trained observers of psychiatric data from other cultures. Since no adequate work of the kind has been done at the present time, it is impossible to say what core or definition of abnormality may be found valid from the comparative material. It is as it is in ethics: all our local conventions of moral behavior and of immoral are without absolute validity, and yet it is quite possible that a modicum of what is considered right and what wrong could be disentangled that is shared by the whole human race."



- Benedict, R. (1934). Anthropology and the Abnormal via
- photographs by Leon Levinstein via and via and via