2. 考研
  3. 克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述，他不仅复兴了神话是原始科学的观点，而且更重要的是，他开创了研究神话的“结构主义”方法。列维一施特劳斯认为，神话是思维本身的一个实例，不论是现代思维还是原始思

克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述，他不仅复兴了神话是原始科学的观点，而且更重要的是，他开创了研究神话的“结构主义”方法。列维一施特劳斯认为，神话是思维本身的一个实例，不论是现代思维还是原始思

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问题     克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述，他不仅复兴了神话是原始科学的观点，而且更重要的是，他开创了研究神话的“结构主义”方法。列维一施特劳斯认为，神话是思维本身的一个实例，不论是现代思维还是原始思维，因为它将种种现象做了分类。列维一施特劳斯提出，人类的思维活动是以分类的方式进行的。具体来说，就是将对立的事物和现象配对，然后将它们投射到世界上。列维一施特劳斯不仅通过分类将神话与科学配对，而且认为烹饪、音乐、艺术、文学、服装、礼仪、婚姻、经济学等也都显示出人类配对的冲动。  
    神话中表达的矛盾和其他现象中所表达的矛盾一样，有着难以数计的类型。不过，所有这些矛盾都可以简化为“自然”与“文化”这一基本矛盾的实例；它源自于这样一种冲突，即人类既拥有动物体验，因此也就是自然的一部分，又拥有人的体验，因此也就是文化的一部分。这一冲突是人类思想中的二元对立在世界的投射。人类不仅用“二元对立”的方式来思考，而且因此也用“二元对立”的方式来体验世界。由此看来，列维一施特劳斯似乎与弗洛伊德一样，将心灵而非世界视为神话的主题。然而事实却不是这样。与弗洛伊德不同，他力图识别这些投射并非意在取消，而只是为了溯源。一旦他确实追溯到这些投射的本源，他便进而将它们视为对世界的体验，这样，他就和其他科学家、艺术家一样，认为神话的主题是世界遭遇——但是这里的世界是被体验为矛盾的世界，而非疏离的世界。
选项
答案 Claude Levi-Strauss’ contribution to the study of myth, first considered in Chapter 1, was not only the revival of the view of myth as proto-scientific but, even more, the invention of a "structuralist" approach to myth. For Levi-Strauss myth is an instance of thinking per se, modern or primitive, because it classifies phenomena. Humans, argues Levi -Strauss, think in the form of classifications, specifically pairs of oppositions, and project them onto the world. Not only myth and science, which Levi-Strauss treats as taxonomies, but cooking, music, art, literature, dress, etiquette, marriage, and economics also evince humanity’s pairing impulse. Like the contradictions expressed in other phenomena, those expressed in myth are of innumerable kinds. All, however, are apparently reducible to instances of the fundamental contradiction between " nature " and " culture " , a contradiction which stems from the conflict that humans experience between themselves as animals, and so a part of nature , and themselves as human beings, and so a part of culture. That conflict is the projection onto the world of the oppositional character of the human mind. Humans not only think "oppositionally" but consequently experience the world "oppostionally" as well. It might, then, seem as if Levi-Strauss, like Freud, makes the subject matter of myth the mind rather than the world. But in fact he does not. He is not, like Freud, seeking to identify projections in order to withdraw them. He is seeking simply to trace the source of them. Once Levi-Strauss does trace the source of projections, he proceed to deal with them as experiences of the world, so that the subject matter of myth for him, as for other scientists and artists, is the encounter with the world—but with the world experienced as contradictory, not as aliens.
解析     本文选自罗伯特.西格尔(Robert A．Segal)的《神话理论》(Myth：A Very Short Introduction)一书中的第七章“神话与结构”(Myth and Structure)。这一部分主要介绍了克劳德.列维一施特劳斯“二元对立”的神话理论，语言较专业，需要考生对这部分理论有一定的了解。
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