Abstract
Functionalism in anthropology has at least two components. It is, first of all, a theory of how societies work. Second, since it conceives of societies working in certain ways, it prescribes a method for their study. As the method stems from the theory of how they work, one would naturally expect that the two stand or fall together. This is not the case. On the contrary, the whole stormy history of functionalism derives much of its tension from attempts to split them apart. Critics have pointed out that the theory behind functionalism is conservative, restrictive, or even demonstrably false. Defenders of the faith have again and again pointed to the splendid and undeniable achievements of functionalist anthropology. Yet it seems never to have been seen that the criticisms could be accepted without in any way damaging the methodology; the separation could be made.
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References
R. K. Merton’s discussion is to be found in Social Theory and Social Structure (Glencoe, Ill.: Free Press, 1949), pp. 22–24, where he distinguishes several meanings of the word.
R. Firth’s discussion is to be found in his paper, “Functionalism,” The Yearbook of Anthropology, 1955 (New York: Wenner-Gren Foundation, 1955), pp. 237–258, esp. 237–240.
S. F. Nadel, The Foundations of Social Anthropology (London: Cohen and West, 1951), has (pp. 368–369) a separation of four distinct meanings of the word purely within social anthropology.
Don Martindale, The Nature and Types of Sociological Theory (London: Routledge and Kegan Paul, 1961), distinguishes (pp. 443–444) four meanings of “function” which “could be employed for serious sociological theory construction.”
Cf. E. Gellner, Words and Things (London: Gollancz, 1958), where he discusses the various evasion-strategies of language philosophy. I have heard anthropologists rebut criticism by saying: “I am interested in functions, in how things connect up in society; kindly leave me to get on with my work in peace.”
Particularly that of A. R. Radcliffe-Brown and S. F. Nadel, authors with a high degree of methodological sophistication.
See K. R. Popper, The Logic of Scientific Discovery (New York: Basic Books, 1959), pp. 59 ff.
See K. R. Popper, “The Aim of Science,” Ratio, 1, 1958.
D. F. Pocock, Social Anthropology (London: Sheed and Ward, 1961), pp. 60–61.
See Popper, “The Aim of Science,” op. cit.
M. J. Levy, The Structure of Society (Princeton, N. J.: Princeton University Press, 1952), pp. 52–55.
Merton’s discussion is to be found in Social Theory and Social Structure (Glencoe, Ill.: Free Press, 1949), pp. 22–24, Chapter I.
D. Emmet, Function, Purpose, and Powers (London: MacMillan, 1957), Chapter III.
E. R. Leach, Political System of Highland Burma (Cambridge, Mass.: Harvard University Press, 1954), p. 7.
E. A. Gellner, “Time and Theory in Social Anthropology,” Mind, Vol. 67 (1958), pp. 182–202, passim
There is a good discussion of functionalism in Robert Brown, Explanation in Social Science (London: Routledge and Kegan Paul, 1963), Chapter IX.
D. G. Macrae, Ideology and Society (London: Heinemann, 1961), p. 35.
Gellner, op. cit., pp. 199
See my The Revolution in Anthropology (London: Routledge and Kegan Paul, 1964), pp. 182 ff.
For a further discussion of the ramifications of this method, see The Revolution in Anthropology, op. cit., passim.
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© 1986 D. Reidel Publishing Company, Dordrecht, Holland
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Jarvie, I.C. (1986). Limits to Functionalism and Alternatives to It in Anthropology. In: Thinking about Society: Theory and Practice. Boston Studies in the Philosophy of Science, vol 93. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-5424-3_8
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DOI: https://doi.org/10.1007/978-94-009-5424-3_8
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