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在此，列维-斯特劳斯特别强调了结构的内在性，而不能停留于外显的形式。他的这一思想后来在美国的象征人类学那里得到了发展，就像格尔兹所谓的“深度表演”。的确，和功能主义以及早期的信仰研究者相比，结构主义的观点更注重信仰研究的方法论和客观性。但由于斯特劳斯过于强调现象的内在结构及其普适性类型，所以最终也还是逃脱不了主观虚构的因素。正如特伦斯·特纳(T. Turner)总结的那样，列维-斯特劳斯的结构主义对后来的象征人类学和解释人类学都有着极大的影响，[15]在学术史上实际起到的是一种承上启下的作用。
(本文是为列维-斯特劳斯的Le totémisme aujourd’hui (Paris 1962)的德文译本Das Ende des Totemismus而写的一篇书评。
原载王霄冰《仪式与信仰—当代文化人类学新视野》，北京：民族出版社2008，页210-228。)
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[1] Lévi-Strauss1965: 7.
[2] Lévi-Strauss1965: 24.
[3] Piddington 1950: 203-204.
[4] Lévi-Strauss1965: 14.
[5] Lévi-Strauss1965: 14.
[6] Lévi-Strauss1965: 26.
[7] Lévi-Strauss1965: 27-28.
[8] Lévi-Strauss1965: 31-32.
[9] Lévi-Strauss1965: 32-33.
[10] Lévi-Strauss 1965: 34.
[11] Lévi-Strauss1965: 35-46.
[12] Lévi-Strauss1965: 96.
[13] Lévi-Strauss 1965: 104-107.
[14] Lévi-Strauss 1965: 108-111.
[15] 参见本书中的《结构、过程与形式》一文。
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