Documente Academic
Documente Profesional
Documente Cultură
10.1177/0090591702239440
Scott / CULTURE
THEORY
IN POLITICAL
/ February 2003
THEORY
CULTURE IN POLITICAL THEORY
DAVID SCOTT
Columbia University
To see the Other as culturally different is no cause for applause and self-congratulation. . . .
This marks not a moral nor an intellectual victory but a great trivialization of the encounter with
the Other. . . . To say then that since we now see the non-European Other democratically as
merely having a different culture, as being fundamentally ‘only’culturally different, we have a
more just idea of her, a less prejudiced and truer idea of her than did the nineteenth century who
saw her on the horizon of historical evolutionary development, the Enlightenment who saw her
on the horizon of ignorance, or the Renaissance who saw her on the horizon of the demonical,
would be merely to reaffirm the Eurocentric idea of the progress of knowledge; i.e., it would be
to instantaneously, retroactively, and totally transform this work from being an archaeology of
the different conceptions of difference into being, once again, a history of the progress of
anthropological knowledge and an affirmation and celebration of the teleology of truth.
†
—Bernard McGrane, Beyond Anthropology, p. 129
AUTHOR’S NOTE: An early version of this essay was read as a public lecture at Virginia Poly-
technic Institute and State University, Blacksburg, Virginia, 15 March 2001. I am grateful to
Ananda Abeysekera for organizing the occasion and to Stephen White for his provocative ques-
tions and comments. I would also like to thank Talal Asad, Partha Chatterjee, Carlos Foment,
Ritty Lukose, and Mahmood Mamdani for the extended critical conversation around this essay.
†
Beyond Anthropology: Society and the Other, by Bernard McGrane, ©1989 Columbia Univer-
sity Press. Reprinted with the permission of the publisher.
POLITICAL THEORY, Vol. 31 No. 1, February 2003 92-115
DOI: 10.1177/0090591702239440
© 2003 Sage Publications
92
Scott / CULTURE IN POLITICAL THEORY 93
shorthand here) were made and adjudicated in the rarefied name of this uni-
versalistic view-from-everywhere Reason. Today this is easily recogniz-
able—and rightly deplored—as Eurocentrism, and therefore ruled inadmis-
sible in any sophisticated discussion. Things have considerably changed in
our historical and epistemic worlds and now culture has recommended itself
as the conceptual site both of the critique of Enlightenment Reason, and of
the assertion and security of the epistemological privilege of local knowl-
edge. I am, needless to say, the last person to deny the virtues of this displace-
ment. Indeed I can hardly not-inhabit it myself. But I have been concerned to
offer a doubt that what culture-as-constructed-meaning (in either its more
standard Geertzian edition, or that of the postmodernists) has inaugurated is
really a new egalitarian era of knowledge-relations between the West and its
Others. I have offered the contrary view and urged that the new “democratic”
culture is as complicit with the assumption of the moral and epistemological
privilege of the West as Reason was. In my view, it too, if in altered historical
circumstances, underwrites a liberal conception of how differences are to be
viewed and regulated.1
In what follows I want to extend this argument somewhat. Here I am
interested in the way in which, in recent years, this concept of culture-as-
constructed-meaning has assumed a special, even vital, place in Anglo-
American political theory. A large and growing number of Western political
theorists now seem to feel compelled to take account of culture in order to
pursue and sustain a critical reflection on liberalism and democracy. It now
appears that fairness demands more than the neutrality offered by Rawls’s A
Theory of Justice, and that considerations of justice, freedom, citizenship,
equality, and political community require respect for difference understood
as cultural identity. Such concepts as “cultural rights,” “multiculturalism,”
“the claims of diversity,” “the politics of difference,” “the politics of recogni-
tion,” and so on, mark the new preoccupation with culture among political
theorists. A little belatedly, some might think, nevertheless culture has now
virtually become a term of art in the science of politics.
Consider, for example, one expression of this new awareness of the rele-
vance of culture for liberal-democratic theorizing—that of Amy Gutmann,
someone close enough to the middle in the contemporary debate about multi-
culturalism. Gutmann suggests that liberal democracies have become, as she
puts it, sites of
controversy over whether and how its public institutions should recognize the identities
2
of cultural and disadvantaged minorities.
for citizens with different cultural identities, often based on ethnicity, race, gender, or
religion, to recognize ourselves as equals in the way we are treated in politics? In the way
our children are educated in public schools? In the curricula and social policy of liberal
arts colleges and universities?
Recognizing and treating members of some groups as equals now seems to require public
institutions to acknowledge rather than ignore cultural particularities, at least for those
people whose self-understanding depends on the vitality of their culture. This require-
ment of political recognition of cultural particularity—extended to all individuals—is
compatible with a form of universalism that counts the culture and cultural context val-
3
ued by individuals as among their basic interests.
There may be much in these remarks to comment on, but for my purposes
here I want to note just two features of Gutmann’s appreciation of the rele-
vance of culture for liberal political theory. The first has to do with the role
culture is to play as a conceptual index. In the view offered by Gutmann there
is a conjunction between “culture” and “disadvantage.” For her (as indeed for
others), culture marks an area of damage or injury or marginalization, and
signals simultaneously the idiom of a politics of repair or redress. In a recu-
perative move that has become familiar in the human sciences a variety of
putatively harmed communities—defined in terms of race, gender, sexual
orientation, ethnicity, and so on—are thus enabled to find an affirmative shel-
ter within the capacious ambit of culture.
The second notable feature has to do with the site of Gutmann’s anxiety,
namely, the public institutions of the North Atlantic liberal democracies.
There is a very interesting way in which the crisis that brings culture to the
attention of Anglo-American political theory has less to do with the geo-
graphical and moral elsewheres that anthropologists have conventionally
studied,4 and more with the civic and moral centers that give point and sus-
taining substance to the forms of life of liberal democracy. To put it another
way, something of a displacement has occurred such that the contemporary
problem about culture derives less from anthropologists going to non-Western
places (where after all she or he is more an observer of, than a participant in,
someone else’s way of life), and more from non-Western peoples coming to
the West in large numbers and making material claims on its institutions and
resources. This displacement of the site of the problem of culture may be
what Clifford Geertz (in so many ways the great signifier of the contemporary
age of culture-as-constructed-meaning) is alluding to when he says that today
difference begins not at the water’s edge, but at the skin’s.5 Indeed, this shift
in the locus of where culture matters may be one reason why anthropolo-
Scott / CULTURE IN POLITICAL THEORY 95
This is the central aspiration that governs James Tully’s Strange Multiplicity.
And it is especially suggestive of the direction and quality of Tully’s preoccu-
98 POLITICAL THEORY / February 2003
The diverse ways in which citizens think about, speak, act and relate to others in partici-
pating in a constitutional association (both the abilities they exercise and the practices in
which they exercise them), whether they are making, following or going against the rules
and conventions in any instance, are always to some extent the expression of their differ-
ent cultures. A constitution can seek to impose one cultural practice, one way of rule fol-
lowing, or it can recognize a diversity of cultural ways of being a citizen, but it cannot
eliminate, overcome or transcend this cultural dimension of politics. (SM, pp. 5-6)
is that they mis-identify the phenomenon of cultural diversity we are trying to under-
stand. According to the concept of a culture (or nation) that developed with the formation
of modern constitutionalism from the seventeenth to the twentieth century, a culture is
separate, bounded and internally uniform. Over the last forty years this billiard-ball con-
ception of cultures, nations and societies has undergone a long and difficult criticism in
the discipline of anthropology. (SM, pp. 9-10)
This is the conjuncture for both the new demand and the new possibility of cul-
ture for political theory, and it is the story Tully tells about it that interests me.
100 POLITICAL THEORY / February 2003
Cultures are also densely interdependent in their formation and identity. They exist in
complex historical processes of interaction with other cultures. (SM, p. 11)
Moreover,
cultures are not internally homogeneous. They are continuously contested, imagined and
re-imagined, transformed and negotiated, both by their members and through their inter-
action with others. The identity, and so the meaning, of any culture is thus aspectival
rather than essential: like many complex human phenomena, such as language and
games, cultural identity changes as it is approached from different paths and a variety of
aspects come into view. (SM, p. 11)
On the older, essentialist view, the “other” and the experience of otherness were by defi-
nition associated with another culture. One’s own culture provided an identity in the form
of a seamless background or horizon against which one determined where one stood on
fundamental questions. . . . On the aspectival view, cultural horizons change as one
moves about, just like natural horizons. The experience of otherness is internal to one’s
own identity, which consists in being oriented in an aspectival intercultural space. (SM,
p. 13)
[political] theorists tend to continue to uphold variations of the old view, inherited from
the age of imperialism, of humans as situated in independent, closed and homogeneous
cultures and societies, and so to generate the familiar dilemmas of relativism and univer-
salism that accompanied it. (SM, p. 14)
As I have said, I have elsewhere offered my skepticism about this new con-
structionist conception of culture—both the version of it associated with
Clifford Geertz as well as the one associated James Clifford. Without
rehearsing the details of that argument here I will simply reiterate that this
Scott / CULTURE IN POLITICAL THEORY 101
ical light the unexamined conventions that govern the language games in which both the
problem and the range of solutions arise. (SM, p. 35)
consists in a survey of the language employed in the current debate over recognition in
order to identify the shared conventions (the distinctions, concepts, assumptions, infer-
ences and assertability warrants that are taken for granted in the course of the debate)
which render recognition problematic and give rise to the range of conflicting solutions.
(SM, p. 35)
This methodological move is then crucial to the story Tully tells about the
languages that constitute contemporary constitutionalism: the story of the
rise of the hegemonic “modern” language on the one hand, and of the subor-
dinate “common” language on the other.
But evidently Tully does not think that he is obliged to make the same
historicizing move for anthropology’s object, culture, that he deems neces-
sary for political philosophy’s. Unlike political philosophy’s object, the con-
stitution, so it appears, culture has an unproblematic history, one is tempted to
say, an almost natural history. It is simply there, unfolding, having already
been revolutionized, having already, perhaps, had its unsettling and revivify-
ing encounter with Wittgenstein. There is apparently no need to inquire into
the shared conventions (the distinctions, concepts, assumptions, and so on) of
the language or the discourse of culture that lend it the enabling or conversely
disabling qualities it is assumed to have. It is enough to affirm (by invoking
the names of a number of distinguished anthropological authorities) that a
positive shift has taken place that has finally and gratifyingly supplied culture
with the conceptual character it should have had all along—a shift apparently
perceived as a matter of progress in intellectual history. Whereas
constitutionalism has its ruses, culture is transparent.
Scott / CULTURE IN POLITICAL THEORY 103
From the anthropological perspective, one of the basic values of our culture is that it and
its basic values are relative, i.e., that it is one culture among many essentially unrelated
cultures. (Beyond Anthropology, p. 120)
knows that it is one-among-many, knows that it is relative, and further, it values this
knowledge (this knowledge is one of its basic values), i.e., it locates its own superiority
(knowledge) in this knowledge of its relativity, as it likewise locates inferiority (igno-
rance) in ignorance of this relativity. (Beyond Anthropology, p. 120).
Or again:
Our knowledge lies in the fact that we recognize, not, as in the Enlightenment, our igno-
rance, but rather our relativity: our relativity and their relativity, whereas their ignorance
lies now in their cultural absolutism. (Beyond Anthropology, p. 121)
culture, and that this ignorance had fatal consequences for their conception of
the process of constitution making. For if McGrane is right that culture, as
ground and horizon of difference, is merely the most recent way of conceiv-
ing and explaining otherness, of putting otherness in its place, and that, in vir-
tue of this, the past, even the recognizably modern past, cannot be simply read
in terms of its proximity to this distinctive way of organizing and interpreting
difference, then Tully’s story of culture in political theory has to be revised. In
other words, if McGrane is right it is by no means clear that the relevant regis-
ter of difference for Hobbes should have been a “cultural” one. And conse-
quently there may be nothing (and indeed less than nothing) to be gained
from lamenting the fact that early modern constitutionalists had a narrow or
anyway an unsatisfying conception of it.
THE GEERTZ-EFFECT
I want to reiterate that I am not concerned here to argue the case against
Tully’s understanding of culture as such, to deliberate its coherence, and even
less am I concerned here to offer an improvement in its place. I am concerned
merely to explore the conditions of his unreflected-upon assumption that the
new revolution in anthropology’s culture will at last free political philosophy
of its imperial voice. Tully is of course not wrong that a new concept of cul-
ture has come to animate anthropological discourse in recent decades. This is
why in the story he tells the culture moment that enables his political theory is
not the founding moment of Franz Boas, nor indeed the successive moments
of the great Boasians—from Edward Sapir and Ruth Benedict to Margaret
Mead and Melville Herskovits and Alfred Kroeber—who have followed
him, but rather a more contemporary, if equally spectacular, moment: the
moment of Clifford Geertz.
The explicit assimilation or appropriation of the concept of culture by
political theory has been made possible, as Tully rightly argues, by transfor-
mations within the discourse of culture itself. These transformations are now
often referred to as the “cultural turn.” The cultural turn is at once a turn to
“culture” in a range of disciplines outside of anthropology (such as political
theory) that hitherto did not think of culture as their object-domain, and a turn
in the concept itself (both inside and outside of anthropology) and in its place
in the understanding of human life. The story of this turn is perhaps an
already familiar one to many (the rise of such subdisciplinary formations as
cultural history, cultural studies, cultural geography, and so on, indicate it),29
and therefore there will be little need for me to do more here than rehearse its
outline in such a way as to bring into view the epistemological, but more
Scott / CULTURE IN POLITICAL THEORY 107
The Chrysanthemum and the Sword grew out of one such profile, and was
one of the early postwar texts to advance a comprehensive argument for cul-
tural diversity. Beginning with the claim that the Japanese were the most
“alien” enemy the United States had ever engaged militarily, Benedict set out
a plea for an intercultural understanding with many resonances in Geertz. She
criticized the cultural imperialism of early twentieth century assimila-
tionism, advocating a more reflexive self-consciousness about culture that
would enable more rational choices to be made concerning the peace and
prosperity of the globe. As Shannon remarks, Benedict demanded, not that
Japanese become Americans (as the old imperialism demands), but that they
become anthropologists. That is, her book urged that the Japanese cultivate
the kind of detachment from their cultural values that enables appraisal and
flexibility in relation to it:
It demands that the Japanese learn to view their culture with a certain scientific detach-
ment and to see their received values as relative and therefore open to revision in the ser-
vice of consciously chosen ends. Ultimately, the imperial vision of Benedict’s “world
made safe for differences” lies not in any covert imposition of American values on the
Japanese but in the overt and uncompromising call for the subordination of all cultures to
42
the demands of individual choice.
At the same time, however, even though Americans and Japanese were being
held to the same (anthropological) standard, it was nevertheless clear that
they did not inhabit the same proximity to it. Whereas Japanese cultural val-
ues were, in fundamental ways, antipathetic to the standard of individual
autonomy required for detached appraisal, and thus required fundamental
reform, Americans only had a few superficial adjustments to make in order to
live up to what was already a basic value.
In short, for cold war liberal anthropologists like Benedict the conception
as well as the promotion of cultural diversity was fundamentally shaped by
the ideological antagonism of a world polarized around totalitarianism and
democracy, and the duty to advance the interests of the latter over the former.
Making the world safe for differences depended both upon a greater openness
to diversity and on conformity to certain metavalues (relativism and the
autonomous self needed to secure its vantage) that were constitutive of
American individualism. For Benedict, in other words, making the world
safe for differences depended upon the reinscription of a cultural hierarchy
that assigned tacit priority to American values. By contrast, the end of the
cold war and the end of the ideological antagonisms that constituted its moral
geography have released liberals from the old defensive attitude to the prior-
ity of American values and enabled a more permissive openness to the other-
ness of the West’s Others, and a more cosmopolitan rehabilitation or recon-
Scott / CULTURE IN POLITICAL THEORY 111
To sum up: I have been concerned to notice the way Western political the-
ory (or at least some quarters of it) has sought to pay more attention to differ-
ences in historically constituted ways of life. To my mind, works like James
Tully’s Strange Multiplicity are significant attempts to imagine a
postimperial political philosophy. But at the same time I have been concerned
about the implications of the discrepancy between the careful attention to the
ideological history of claims about the political and the inattention to the
ideological history of claims about culture. Culture in political theory
remains oddly undertheorized, oddly underhistoricized; it is merely and fun-
damentally there, like a nonideological background, or a natural horizon. The
suspicion I have offered about this is that the new culture-as-constructed-
meaning that, as part of the Geertz-effect, became the normal vocabulary of
cultural difference (indeed, of difference as such) in the last decades of the
twentieth century, answered more than a transdisciplinary demand to dis-
place or overcome the reductiveness and positivism of 1950s social science.
This it did, to be sure. But in a post–cold war world now assumed to be safe
for differences it answered also an ideological demand for a post-ideological
conception of democratic pluralism, a cosmopolitan idiom in which the oth-
erness of the West’s Others, once a source of defensive anxiety and the object
of truth-determining investigations, could now be understood conversation-
ally, antiessentially, ironically, as mere difference. To my mind, it is the seem-
ing self-evidence of this moral demand, a self-evidence secured by “the end
of ideology,” that licenses Tully’s assumption that in culture-as-constructed-
meaning political philosophy has at last found the conceptual means of liber-
ating itself from its service to imperial power.
112 POLITICAL THEORY / February 2003
NOTES
1. This argument was set out some years ago in David Scott, “Criticism and Culture: Theory
and Post-Colonial Claims on Anthropological Disciplinarity,” Critique of Anthropology 12
(1992): 371-94.
2. Amy Gutmann, ed., “Introduction,” Multiculturalism: Examining the Politics of Recog-
nition (Princeton, NJ: Princeton University Press, 1994), 3.
3. Ibid., 5.
4. Arjun Appadurai, “Theory in Anthropology: Center and Periphery,” Comparative
Studies in Society and History 28 (1986): 356-57. Appadurai puts it nicely when he writes: “At
least since the latter part of the nineteenth century, anthropological theory has always been based
on the practice of going somewhere, preferably somewhere geographically, morally, and
socially distant from the theoretical and cultural metropolis of the anthropologist. The science of
the other has inescapably been tied to the journey elsewhere.”
5. Clifford Geertz, “The Uses of Diversity,” Tanner Lectures on Human Values 7 (1986):
261. The “puzzles” about “cultural diversity,” Geertz is saying, are no longer merely to be found
at “the boundary of our society,” but “at the boundaries of ourselves. Foreignness does not start at
the water’s but at the skin’s.”
6. Two exceptions are two Marxist anthropologists: William Roseberry, “Multiculturalism
and the Challenge of Anthropology,” Social Research 59 (1992): 841-58; and Terence Turner,
“Anthropology and Multiculturalism: What Is Anthropology That Multiculturalists Should Be
Mindful of It?” Cultural Anthropology 8 (1993): 411-29. Their Marxism may not be irrelevant to
their discontent.
7. James Tully, Strange Multiplicity: Constitutionalism in an Age of Diversity (Cambridge,
UK: Cambridge University Press, 1995) (originally the inaugural John Robert Seeley Lectures
delivered at the University of Cambridge in 1994). Seeley, it is useful to remember, was a scholar
of English history who wrote a famous book called The Expansion of England.
8. I have in mind here work such as, Michael Walzer, Spheres of Justice (New York: Basic
Books, 1983); Will Kymlicka, Multicultural Citizenship (New York: Oxford University Press,
1995); Chandran Kukathas, “Cultural Toleration,” Ethnicity and Group Rights: NOMOS XXXIX,
ed. Ian Shapiro and Will Kymlicka (New York: New York University Press, 1997), 69-104;
Joseph Carens, Culture, Citizenship, and Community (Oxford, UK: Oxford University Press,
2000); and Charles Taylor, “The Politics of Recognition,” Multiculturalism: Examining the Poli-
tics of Recognition, ed. Amy Guttman (Princeton, NJ: Princeton University Press, 1994), 25-73.
9. Unlike political theorists such as Will Kymlicka and Chandran Kukathas, both of whom
(whatever their differences) seek a resolution to the culture/politics conundrum within explicitly
liberal terms. See Chandran Kukathas, “Are There Any Cultural Rights?” Political Theory 20
(1992): 105-39; Will Kymlicka, “The Rights of Minority Cultures: Reply to Kukathas,” Political
Theory 20 (1992): 140-46; and Chandran Kukathas, “Cultural Rights Again: Rejoinder to
Kukathas” Political Theory 20 (1992): 674-80. I have commented on aspects of this exchange in
a preliminary way in David Scott, “Toleration and Historical Traditions of Difference,” Subal-
tern Studies, vol. 11, Community, Gender and Violence, ed. Partha Chatterjee and Pradeep
Jeganathan (Delhi: Permanent Black, 2000), 283-304.
10. For some sense of my sympathy for the kind of argument Tully advances, see David
Scott, Refashioning Futures: Criticism after Postcoloniality (Princeton, NJ: Princeton Univer-
sity Press, 1999), esp. chap. 7.
11. Ruth Benedict, The Chrysanthemum and the Sword: Patterns of Japanese Culture
(Boston: Houghton Mifflin, 1946), 15. See also Christopher Shannon’s discussion in his “A
World Made Safe for Differences: Ruth Benedict’s The Chrysanthemum and the Sword,” Ameri-
Scott / CULTURE IN POLITICAL THEORY 113
can Quarterly 47 (1995): 659-80. The general argument has been expanded into the book A
World Made Safe for Differences: Cold War Intellectuals and the Politics of Identity (Lanham,
MD: Rowan and Littlefield, 2001).
12. As close readers of the Antigone are well aware, however, Sophocles does not suggest a
straightforward celebration of Antigone as against Creon. Indeed the tragedy arises in part pre-
cisely because of Antigone’s own unyielding and one-sided attachment to an equally abstract—
if differently affiliated—conception of justice. For useful discussions of this aspect of the
Antigone, see Charles Segal, Tragedy and Civilization: An Interpretation of Sophocles (Norman:
University of Oklahoma Press, 1981); and Martha Nussbaum, The Fragility of Goodness: Luck
and Ethics in Greek Tragedy and Philosophy (Cambridge, UK: Cambridge University Press,
1986).
13. Charles Taylor, “The Politics of Recognition.”
14. See, for example, James Tully, ed., Philosophy in an Age of Pluralism: The Philosophy of
Charles Taylor in Question (Cambridge, UK: Cambridge University Press, 1994).
15. See James Tully, “Wittgenstein and Political Philosophy,” Political Theory 17 (1989):
172-204.
16. See James Tully, “Governing Conduct,” An Approach to Political Philosophy: Locke in
Contexts (Cambridge, UK: Cambridge University Press, 1993), 179-241; see also his “To Think
and Act Differently: Foucault’s Four Reciprocal Objections to Habermas’ Theory,” Foucault
Contra Habermas: Recasting the Dialogue between Genealogy and Critical Theory, ed.
Samantha Ashenden and David Owen (London: Sage, 1999), 190-241.
17. See James Tully, “The Pen Is a Mighty Sword,” Meaning and Context: Quentin Skinner
and His Critics ed. James Tully (Princeton, NJ: Princeton University Press, 1988), 7-25.
18. See James Tully, “The Agonic Freedom of Citizens,” Economy and Society 28 (1999):
161-82.
19. Taylor’s Christianity and Hegelianism are well known. For an interesting comment see
Isaiah Berlin’s “Introduction,” Philosophy in an Age of Pluralism: The Philosophy of Charles
Taylor in Question, ed. James Tully (Cambridge, UK: Cambridge University Press, 1994), 1-3.
20. For a sympathetic account see David Owen, “Political Philosophy in a Post-Imperial
Voice: James Tully and the Politics of Cultural Recognition,” Economy and Society 28 (1999):
520-49.
21. See Michael Carrithers, Why Humans Have Cultures: Explaining Anthropology and
Social Diversity (Oxford, UK: Oxford University Press, 1992); Eric Wolf, Europe and the Peo-
ple without History (Berkeley: University of California Press, 1982); Clifford Geertz, The Inter-
pretation of Cultures (New York: Basic Books, 1973); and James Clifford, The Predicament of
Culture (Cambridge, MA: Harvard University Press, 1988). With the exception of Carrithers—a
curious, almost anomalous, choice in many respects, since this book, and his others as well, are
conventional to a remarkable degree—these thinkers have had an enormous impact on the direc-
tions of North American anthropology in the last decade and a half.
22. See Scott, “Culture and Criticism,” 375-78. Readers of Alasdair MacIntyre’s Three Rival
Versions of Moral Inquiry: Encyclopaedia, Genealogy, and Tradition (Notre Dame, IN: Univer-
sity of Notre Dame Press, 1990), will be familiar with his doubts about the posture of subversion.
23. Skinner, “Reply to My Critics,” Meaning and Context.
24. See Quentin Skinner, Liberty before Liberalism (Cambridge, UK: Cambridge University
Press, 1998), 117.
25. I agree with Owen, “Political Philosophy in a Post-Imperial Voice,” that more (and
better) than other works of its kind Tully’s “teaches political philosophy to speak in a post-
imperial tone of voice” (p. 547). But like Tully himself Owen simply glides over the problem of
culture with which I am concerned.
114 POLITICAL THEORY / February 2003
26. Bernard McGrane, Beyond Anthropology: Society and the Other (New York: Columbia
University Press, 1989).
27. See George W. Stocking Jr., ed., “Franz Boas and the Culture Concept in Historical Per-
spective,” Race, Culture, and Evolution: Essays in the History of Anthropology (Chicago: Uni-
versity of Chicago Press, 1968), 195-233.
28. This is also one of the themes of Shannon’s “A World Made Safe for Differences.”
29. For a collection of essays by various authors who have taken the “cultural turn” and are
now assessing it, see, Victoria E. Bonnell and Lynn Hunt, eds., Beyond the Cultural Turn (Berke-
ley: University of California Press, 1999).
30. There is, parenthetically, an important converging story to be told here about the vicissi-
tudes of Marxism, still in the 1960s and 1970s the reference point for any oppositional criticism.
In the postwar years, an economistic Marxism gave way to a New Left Marxism more interested
in “superstructures,” in the meaning-domains of ideology and consciousness. The influence of
the work of Antonio Gramsci and Louis Althusser and Raymond Williams, for instance, helped
to urge U.S. Marxist anthropologists in the direction of a constructionist conception of culture.
31. For an appreciative discussion of Geertz’s contribution see Sherry Ortner, “Introduc-
tion,” The Fate of ‘Culture’: Geertz and Beyond, ed. Sherry Ortner (Berkeley: University of Cali-
fornia Press, 1999), 1-13. For a more general account of the rise of the anthropological concept
of culture, one very critical of Geertz, see Adam Kuper, Culture: The Anthropologists’ Account
(Cambridge, MA: Harvard University Press, 1999).
32. The Interpretation of Cultures (New York: Basic Books, 1973), collects essays first pub-
lished between 1957 and 1972; and Local Knowledge (New York: Basic Books, 1983), collects
essays originally published between 1974 and 1982.
33. Clifford Geertz, “Thick Description,” Interpretation of Cultures, 9.
34. I am thinking, of course, of Richard Rorty’s Philosophy and the Mirror of Nature (Prince-
ton, NJ: Princeton University Press, 1979), chap. 8, “Philosophy without Mirrors,” in which he
develops the contrast between “systematic” and “edifying” philosophy.
35. Geertz, “Thick Description,” Interpretation of Cultures, 4.
36. The classic text that defines this moment of criticism is of course, James Clifford and
George Marcus, eds., Writing Culture: The Politics and Poetics of Ethnography (Berkeley: Uni-
versity of California Press, 1986).
37. See Shannon, “A World Made Safe for Differences.”
38. Horace Kallen, Culture and Democracy in the United States (New York: Boni and
Liveright, 1924). For normative discussions of Kallen, see David Hollinger, Postethnic America
(New York: Basic Books, 1995), 92-93; and Michael Walzer, What It Means to Be an American
(New York: Marsilio, 1992), 63-64. For a finely polemical discussion see Russell Jacoby, The
End of Utopia: Politics and Culture in an Age of Apathy (New York: Basic Books, 1999).
39. See Richard Handler, “An Interview with Clifford Geertz,” Current Anthropology 32
(1991): 609. “The image of Boas himself was of someone who collected fish recipes. There was
a feeling that he meant well but that he didn’t think much.”
40. See Clifford Geertz, “Us/Not-Us: Benedict’s Travels,” Works and Lives: The Anthropol-
ogist as Author, ed. Clifford Geertz (Stanford, CA: Stanford University Press, 1988), 102-28.
41. Ruth Benedict, Patterns of Culture (Boston: Houghton Mifflin, 1934).
42. Shannon, “A World Made Safe for Differences,” 660.
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