By William G. Lockwood
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Example text
The new spirit of the school was adequately expressed by Ralph Linton in his foreword to Kardiner and his associates' codifying treatise: 58 The basic personality type for any society is that personality configuration which is shared by the bulk of the society's members as a result of the early experiences which they have in common. It does not correspond to the total personality of the individual but rather to the projective systems or, in different phraseology, the value attitude systems which are basic to the individual's personality configuration.
Radcliffe-Brown was concerned, as it were, to distinguish wrist watches from grandfather clocks, whereas Malinowski was interested in the general attributes of clockwork. But both masters took as their starting point the notion that a culture or a society is an empirical whole made up of a limited number of readily identifiable parts, and that when we compare two societies we are concerned to see whether or not the same kinds of parts are present in both cases. This approach is appropriate for a zoologist or for a botanist or for a mechanic.
The same motif is repeated assiduously whenever the culture-as-differential tune is played, though the actual melody varies over a wide range. The rather extreme and embarrassing voluntarism of Benedict, assigning well-nigh unlimited freedom to purely cultural choices, has been recently replaced by a more cautious attitude. Leslie A. White, though aiming at ordering known cultures into a single evolutionary sequence (a procedure traditionally associated with a rather unequivocal rejection of relativism), is still emphatic that culture is an `extrasomatic, temporal continuum of things and events dependent upon symbolling'.