[Eng.] Raymond Firth: “Human Types,” translated by Fei Xiaotong

[UK] Raymond Firth: “Human Types,” translated by Fei Xiaotong, Huaxia Publishing House, January 2002

Page 124 Science and magic are usually regarded as the two extremes of the rational and the irrational. Yet if human behavior is sharply divided into two parts, the rational and the irrational, this boundary is not easy to draw. Take, for example, the relation between technical knowledge and magic: we see that in various kinds of attitudes and activities, there are elements of both rationality and irrationality. Some of the substances used in healing magic do seem to have curative effects. Other healing magicians are enthusiastic about reasonable experiments. On the other hand, science in its practical application has by no means completely escaped such situations: irrational prejudice against certain theoretical views; people with a certain theoretical bias refusing to accept evidence that conflicts with the theory they hold; and many people so superstitious about science that as soon as something is said to have scientific backing, they worship it to an incredible degree.

Page 129 Seen in this light, magic is nothing more than a cultural means of dealing with unpredictable events. Some people may rely on a merciful God, some on probability theory—the other name of science—while others believe neither in science nor in God, but only in fate. As for why the use of magic differs across societies, and why other ways of coping with the unpredictable differ as well, anthropology and psychology have yet to offer a satisfactory explanation. There is a common view that attributes it to the course of history, but then why history should lead different societies to adopt different means is hard to explain.

Page 139 In nearly every human society there is a belief that after a person’s bodily death, he does not simply cease to exist, but continues to exist in immaterial form.

Page 144 Religion is not merely belief. Human belief does not exist in a vacuum; it serves human interests and helps one reach one’s goals. Belief must be expressed in ritual, and piety must be expressed in action. Marett put it well: “Primitive religion is not thought out, but danced out.” … Like magic, religious ritual uses a set of procedures to connect belief and desire; ritual is the bridge linking faith and action.

Page 147 They (magic and religion) are closely connected with other aspects of human culture, such as the economy, technology, social groups, art, and primitive literature. They also have an effect on people’s emotions, touching on personal character and life. One might say that these beliefs and customs are irrational, but they make many of people’s rational actions more firm and resolute. They also provide a series of absolute standards by which individual conduct may find guidance. They can restrain human behavior, help a person establish a general attitude toward life and the universe, help him handle interpersonal relations, and help him build hope for the future. All these functions are enough to explain why magic and religion can persist tenaciously, even when experience seems already to have proved them false.

February 10, 2006

Latest Comments

• chengyuanjin

  2006-06-28 10:19:43 

  I think this book is quite simple; it can’t compare with “Culture Theory” at all! But the examples it gives are quite rich!

Translated from the Chinese original with AI assistance. The original text is authoritative.