- Page 6 and 7: Acknowledgements ‘Thinker, thespi
- Page 8 and 9: After culture. Anthropology as radi
- Page 10 and 11: 2 Does the idea of culture serve a
- Page 12 and 13: 4 recently, among others, by cultur
- Page 14 and 15: 6 The presiding figure at the Centr
- Page 16 and 17: 8 For these reasons, with its offsh
- Page 18 and 19: 10 potentially unfinalized; a code
- Page 20 and 21: 12 point of view’ more sensitivel
- Page 22 and 23: 14 inquiry. The result is that cult
- Page 24 and 25: 16 Strong, weak and no culture Argu
- Page 26 and 27: 18 this reason, the ragbag theory o
- Page 28 and 29: 20 In its more encompassing sense,
- Page 30 and 31: 22 By transcendental argument [Kant
- Page 32 and 33: 24 many purposes the modern term fo
- Page 34 and 35: 26 therefore a potentially tragic i
- Page 36 and 37: 28 For this purpose, I shall use th
- Page 38 and 39: 30 nothing more than old-fashioned
- Page 40 and 41: 32 nationally and from the provinci
- Page 42 and 43: 34 broadcasts in the project’s ar
- Page 44 and 45: 36 about the part which culture and
- Page 46 and 47: 38 this stage by abandoning the ide
- Page 48 and 49: 40 Historical questions are empiric
- Page 50 and 51: 42 metaphysical critique, I am sugg
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44 discussion between different way
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46 meanings, but at certain moments
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48 Collingwood’s point that as we
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50 what steps do interpreters take
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52 that judgement is always open to
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54 Chapter 2 Thinker, thespian, sol
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56 assume words must denote definit
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58 Defining the group by worship is
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60 It is, of course, perfectly poss
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62 the dangers. alternatives. There
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64 For example, the Balinese have h
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66 the traders pushed their wares -
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68 If classifications like this are
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70 accepted, but not unquestioningl
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72 of meaning, might one not instea
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74 The nature of culture in Bali Wh
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76 extrapolated. The next step intr
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78 has different named days and dif
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80 One of the critical features of
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82 Perhaps the most elaborated use
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84 Another compulsory feature of al
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86 There are, of course, other char
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88 For example, it has been suggest
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90 The triguna are the three consti
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92 Brahmanical example, or advice,
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94 own presuppositions is also a fi
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96 Chapter 3 Anthropos through the
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98 speak, is one sure that what one
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100 run the danger of reducing them
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102 Leibniz or Kant differed so dee
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104 nature of the world, human bein
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106 Balinese epistemology seems not
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108 sensitivity to the grounds, and
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110 manifest, in whatever sense, is
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112 a n a ar is o n S a b d a v er
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114 reputed to have maintained it t
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116 The implication for the law of
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118 listeners, or for them to draw
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120 The problem is not so much circ
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122 and Old Javanese, pracaya, to t
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124 5. Yèn (ngaraos) lesu, lesu; y
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126 Discussion of practical reason
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128 or replay - of class or cultura
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130 consistency of thought, a coher
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necessary v arbitrary sense v nonse
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134 political economies did not exe
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136 notably for both knowers and wh
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138 dimension: the time taken to ex
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140 and the growth of knowledge, th
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142 production to consumption (Baud
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144 of the new imperatives. Maybe I
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146 (1977) as an exemplary way of s
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148 1392). And the Old Javanese (an
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150 parentheses are mine. Italicize
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152 diagnoses. (On another occasion
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154 appreciate and look after our a
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156 Old Retaine r: Princes s: Old R
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158 whom I have worked in Bali stre
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160 One theme, I hope, is clear fro
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162 The problem these days, to para
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164 interpretive generalizations di
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166 convenient Cartesian split of t
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168 interpreter’s. The autonomy g
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170 business of transmuting the who
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172 understand Balinese arguing amo
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174 generic, not to particular pers
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176 philologist, Hooykaas (1964b: 1
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178 manages to find dual opposition
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180 symbolic closure though; to hav
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182 description, interpretation and
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184 silences and denies the thinkin
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186 representations or inferences o
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188 raising questions as part of th
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190 related to differences in speec
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192 Prince: Young Retainer : Old Re
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194 being said. As very little has
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196 great deal of what had happened
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198 The form in which Balinese most
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200 a c t o r : F r i e n d : E x -
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202 understood in terms of its purp
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204 widows, have fascinated Europea
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206 transcendental agent - wobbled
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208 Geertz’s idea of culture is a
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210 sources, the problems of how to
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212 described in flamboyant detail
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214 to, the practices they purport
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216 visual illusion’ (1977: 18, m
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218 Balinese presuppositions, comme
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220 ‘He resided in Padangtegal. H
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222 ‘the characters’ (Ricoeur 1
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224 What worries me particularly ab
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226 (culture, after all, is differe
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228 are closed, bounded entities. W
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230 repertoire, without which many
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232 use of ‘normal’ see Hacking
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234 In short, there is no such thin
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236 elusive the notion of time is i
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238 The myth which they constructed
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240 subjects at all, not positions
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242 they learned under very diverse
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244 and arbitrary semantic oppositi
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246 Chapter 7 Cabbages or kings? Ba
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248 Taerg Niatirb are proven wrong,
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250 Ritual, consonant with its purp
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252 embracing of ritual and refusal
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254 involves technological practice
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256 constituted differences and obl
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258 Quite how you establish the com
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260 more with different people. The
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262 Panasar: Oh! Wijil: This is the
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264 themselves stated publicly. For
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266 complex, differentiated agent.
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268 Panasar: Wijil: Panasar: Wijil:
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270 even if all the required office
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272 Panasar: Headman: Panasar: Head
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274 repeatedly reminded the audienc
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276 Panasar: Because it is fitting
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278 within the framework of a singl
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280 the ruler. The image villagers
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282 Panasar: Wijil: Sri A. Palaka:
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284 Elder: Panasar: Elder: Panasar:
- Page 294 and 295:
286 Bakhtin, M.M. 1981. Discourse i
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288 — 1991. Language, anthropolog
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290 —1996. Contestation and trans
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292 Feeley-Harnik, G. 1978. Divine
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294 — 1983c. ‘From the native
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296 Hallward, P. 2000. The singular
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298 — 1995. Engendering disquiet;
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300 Jakobson, R. 1960. Concluding s
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302 Marriott, M. 1976. Hindu transa
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304 Putnam, H. 1971. Symposium on i
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306 Searle, J. 1971. What is a spee
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308 — 1991. Ritual written: the s