Page 190 - Communication and the Evolution of Society
P. 190

167                        Historical  Materialism

         logical  space  for  evolutionarily  new  problem  domains  is  exhausted
         with  the  reflexive  turn  of  motive  formation  and  the  structural
         scarcity  of  meaning;  the  end  of  the  first  run-through  could  mean
         a  return,  at  a  new  level,  to  problems  of  demarcation—namely,  to
         the  discovery  of  internal  limits  which  the  socialization  process
         runs  up  against—and  to  the  outbreak  of  new  contingencies  at
         these  limits  of  social  individuation.


                                       VI
         In  closing,  I  would  like  to  indicate  the  perspectives  that  arise  for
         dealing  with  competing  explanatory  approaches.  Structuralism,
         necevolutionism,  and  sociological  functionalism  have  been  put
         forward  as  approaches  to  evolution  theory.  In  addition,  the  con-
         cept  of  historical  progress,  which  is  closely  connected  with  that
         of  social  evolution,  raises  questions  relating  to  the  logic  of
         science;  these  questions  have  been  dealt  with  in  the  form  of  a
         critique  of  the  philosophy  of  history®*  and,  on  the  other  hand,  in
         the  framework  of  an  evolutionary  ethics.

            1.  Althusser  and  Godelier  have  tried  to  bring  the  concepts  and
         assumptions  developed  by  Levi-Strauss  into  historical  matertal-
         ism."°  The  concept  of  structure  was  developed  in  dealing  with
         primitive  societies,  in  connection  with  both  the  analogical  struc-
         tures  of  “the  savage  mind”  and  the  familial  structures  of  social
         relations.  The  concept  refers  to  basic  systems  of  rules  that  are
         followed  in  cognition,  speech,  and  interaction.  These  rules  cannot
         be  directly  read  off  the  surface  of  phenomena;  they  are  rather
         deep  structures,  which  individuals  follow  nonintentionally  in
         generating  observable  cultural  formations.  The  rules  are  not  only
         valid  for  single  individuals;  they  have  collective  validity  as  well.
         Moreover,  in  each  case  they  form  a  system  that  makes  it  possible
         to  establish  transformation  relations  between  the  expressions  gen-
         erated.  The  structures  can  be  rationally  reconstructed.”
           I  cannot  now  go  into  the  various  attempts  that  have  been  made
         to  adopt  basic  structuralist  concepts  for  Marxist  purposes.  They
         have  promoted  an  inflationary  employment  of  these  concepts
         beyond  the  well-circumscribed  domain  of  anthropolgy;  thus  clear
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