Lévi-Strauss's thinking integrates structuralist thinking about human relationships with self, other selves, and nature through an a series of philosophical explorations grounded in sociology. Critical concepts like bricolge and the overlap between Rothenberg's universalizing poetics, integrate thinkers like Durkheim. Rothenberg presents an excerpt from Tristes Tropiques (1955) literally “Sad Tropics”, published in French and translated by John Russell, pp. 126-27. Lévi-Strauss brings the readers into an imaginative space where they can consider the orders of magnitude that structure humanity's “insect like activity between the cosmic distances and inter-generational time. The relationship between the transmission of knowledge and the wisdom of our ancestors who were also preoccupied with the creation of meaningful aesthetic experiences that transcend the normative limits of human experience by means of passing through space and time.

“We should do better to accept the true conditions of our human experience and realize that it is not within our power to emancipate ourselves completely from either its structure or natural rhythms. Space has values peculiar to itself, jut as sounds and scents hav their colours and feelings their weights” (58).

Rimbaud "Sonnet des voyelles" “but the relation which unites one phenomenon to another and comprises a limited gamut of possibilities. These correspondences offer the scholar an entirely new distinction between smells in terms of light and dark” (Lévi-Strauss 58).

Essential Question: Do you view life through a qualitative or quantitative lens?

A line from the passage that resonates with me is the following: “It's a long time since we ceased to worship the sun, and with our Euclidean turn of mind we jib at the notion of space as qualitative” (Lévi-Strauss 58).

In primitive times people considered natural phenomena – such as sunrise, sunset, and lightening, but in this case, the sun – as central to their spiritual and social lives; as a result, they had a deeper, more symbolic connection to the natural world than we do today. Nature was appreciated for its holistic and spiritual significance, connecting to the human experience in a personal and meaningful way. Hence, people viewed nature through a qualitative lense: it was experienced through the senses and appreciated through human interaction. Humans did not question the constructs of nature beyond that of the human experience. However, with an “Euclidean turn of mind,” a shift in thinking occurred, changing how humans perceive their environment. The allusion to “Euclidean mind” refers to a form of geometry based on quantifiable, logical principles, which led to a more detached, analytical way of relating to the world. The development of Western scientific thought tends to dissect the world into discrete, measurable elements rather than understanding it as a complex, interrelated whole.

As a result of the shift in thinking, humans now question their world, searching for answers about how elements function in nature. Lévi-Strauss suggests that modern Western thought struggles to understand and appreciate the natural world as something qualitative – something subjective, emotional, and symbolic. Instead, humans tend to view the natural environment as simply a physical, geometric entity to be measured and understood in quantitative terms. Lévi-Strauss laments the loss of a deeper connection to the world's complexities and suggests that we have grown uncomfortable with ways of thinking that are not strictly logical or measurable. Humans do not have control over certain things, such as astronomy and meteorology. The weather impacts the world independently of human influence, affecting all regions globally.

Lévi-Strauss, Claude. “from Tristes Tropiques.”Symposium of the Whole: A Range of Discourse Toward and Ethnopoetics. edited by Jerome Rothenberg and Diane Rothenberg, University of California Press, 1983, pp. 57-59.

Wilson, Edmund. “Axel and Rimbaud”. Axel's Castle, Farrar, Straus and Giroux, 2004 pp. 205-236.