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Max Planck Institute for Social Anthropology Working Paper 196 Quotations from Primary Sources Supplement 2 to Max Planck Institute for Social Anthropology Working Paper 196 The Concept of Identity in the Ethnology and Social Anthropology of the Nineteenth and Early Twentieth Centuries – a preliminary report John R. Eidson Recommended Citation: Eidson, John R. 2019. Quotations from Primary Sources. Supplement 2 to The Concept of Identity in the Ethnology and Social Anthropology of the Nineteenth and Early Twentieth Centuries – a preliminary report. Max Planck Institute for Social Anthropology Working Paper 196. Halle (Saale): Max Planck Institute for Social Anthropology. Permalink: http://www.eth.mpg.de/wp0196_sup02 1 John R. Eidson last update 12 November 2019 Supplement to “The Concept of Identity in the Ethnology and Social Anthropology of the Nineteenth and Early Twentieth Centuries – a preliminary report” Quotations from Primary Sources 1690 «IDENTITÉ. s. f. Ce qui fait que deux ou plusieurs choses ne sont qu‘une mesme. N‘est en usage que dans le Dogmatique. Identité de raisons, identité de nature, identité de pensées e divers termes » (Dictionnaire de l‘Académie Françoise 1694:582). 1700 On identity between ―any thing as existing at any determin‘d time and place‖ and ―itself existing at another time‖ (Locke [1700] 1975:328). On diversity between ―any thing … in any place in any instant of time‖ and ―another, which at the same time exists in another place‖ (Locke [1700] 1975:328). ―For since consciousness always accompanies thinking, and ‗tis that, that makes every one to be, what he calls self; and thereby distinguishes himself from all other thinking things, in this alone consists personal Identity, i.e. the sameness of a rational being‖ (Locke [1700] 1975:335). ―If we may justly infer on Identity of Species in Fishes, from the likeness of their Fins, we have then some ground to conclude, that this Fish … ought to be referred to the Gurnard kind‖ (Tyson 1704-05:1749). „Sonderlich haben die Schweizer sich können mit ihrer Handstärke zeigen/ zu denen Zeiten/ da man nicht mit Geschütz/ sonder mit Handstreichen/ Hallparten/ Seiten-Gewehren/ sich an einander gewaget/ welche Kriegens-Art unterscheiden ist von der jezigen/ bey welcher das Feuer die Ober Herrschaft hat/ und der stärkste/ und dapferste Soldat von dem liederlichsten Kerl durch einen Kugelgruß kan überwunden werden. Es gienge aber die Schweizerische Nation nicht allezeit offenbar/ und einfaltig an den Streit/ sondern begleitete ihren Heldenmuht gemeinlich mit grosser Wachtbarkeit/ Vorsichtigkeit/ und Klugheit; ja etwann bediente man sich erlaubter Kriegslisten/ als bey einnahm des Uetlibergs An. 1268. bey rettung der von | Keiser Alberto belägerten Statt Zürich An. 1298. bey einnahm des Stättleins Glanzenburg an der Limmat/ unter anführung Graf Rudolffs von Habspurg/ um An. 1268. der vesten Schlösseren Sarnen/ und Rotzberg im Underwaldner Land An. 1307. und zu anderen Zeiten mehr/ welches dann genugsam anzeiget nicht einen plumpen groben/ sondern klugen Geist der Nation― (Scheuchzer 1707:102-103). ―You see therefore, there is a strange Simplicity in this You and Me, that in reality they shou‘d be still one and the same, when neither one Atom of Body, one Passion, nor one Thought remains the same. And for that poor Endeavour of making out this Sameness or Identity of Being, from some self-same Matter, or Particle of Matter, suppos‘d to remain with 2 us when all besides is chang‘d; this is by so much the more contemptible, as that Matter itself is not really capable of such Simplicity‖ (Shaftesbury 1707 in Shaftesbury 1773:351). 1720 «Ce badinage, naturellement fait pour les toilettes, semble être venu à former le caractere general de la Nation » (Montesquieu 1721, Tome I : 244). « La gravité est le caractere brillant des deux Nations : elle se manifeste principalement de deux manieres ; par les lunettes, & par la moustache » (Montesquieu 1721, Tome II :16). « La meme Esprit gagne la Nation : on n‘y voit que travail, & qu‘industrie : où est donc ce Peuple effeminé, dont tu parles tant ? » (Montesquieu 1721, Tome II:132). « Ce Colonies Grecques apporterent avec elles un esprit | de liberté : qu‘elles avoient pris dans ce doux Pays » (Montesquieu 1721, Tome II :228-229). « Depuis plus de deux siècles que l‘Amerique a été découverte, & que la plûpart des Puissances maritimes de l‘Europe y ont établi de nombreuses Colonies, beaucoup de Voyageurs nous ont peint le caractère & les mœurs des Amériquains, & quantité de Sçavans se sont appliquez avec soin à chercher dans les ténèbres de l‘Antiquité des trace de l‘origine de ces Peuples » (Lafitau 1724 :1). « IDE'E OU CARACTERE DES SAUVAGES EN GENERAL » (Lafitau 1724 :95 ; chapter heading). « Les modes, les coutumes & les manières ont pû & dû changer, soit par rapport au Gouvernement des États, soit par rapport à la vie privée, cela est de l‘homme, & du caractère de son esprit variable et inconstant: cette inconstance a pû se faire sentir, & s‘étendre sur la Religion même » (Lafitau 1724 :100). „the character of … the primitive tribes of America― (Lafitau [1724] 1974, vol. I:91). 1730 ―Jupiter’s identity remains unshaken‖ (Warburton 1738:272, footnote t). ―We have a distinct idea of an object, that remains invariable and uninterrupted thro‘ a suppos‘d variation of time; and this idea we call that of identity or sameness. We have also a distinct idea of several different objects existing in succession, and connected together by a close relation ; and this to an accurate view affords as perfect a notion of diversity, as if there was no manner of relation among the objects. But tho‘ these two ideas of identity, and a succession of related objects be in themselves perfectly distinct, and even contrary, yet ‘tis certain, that in our common way of thinking they are generally confounded with each other‖ (Hume 1739:253). „Identitas, wird in der Metaphysic bißweilen im weitern Verstande vor eine jede Gleichheit einer Sache mit der andern, sie betreffe nun das Wesen oder nur die Accidentia, genommen. Wie es denn Aristoteles Metaphys. X.4. also gebrauchet. Insgemein nennet man die Gleichheit einer Sache mit der andern in Ansehung der Substantiarum also. Donatus Metaph. 3 vsuar. 16. §14. Scheibler Meta- | phys. I. 8. Am besten wird wohl das Wort angebracht, wenn man es von denen Accidentien und deren Verhältnisse gegen einander braucht. In welchem Fall es identitas realis oder physica genannt wird. Einige wollen auch identitatem logicam oder rationalem haben, wenn zwischen dem Subiecto und Praedicato eine Gleichheit in der Proposition sey. Einige theilen sie auch in numericam specificam und genericam ein. Lockius de intellecta hum. II. 27.― (Zedler 1739:33-336). ―Now I have mentioned this Abbey of Rumfey, I take leave to correct an error in Sir H. Savil’s Edition … Here it is called Ramefei, by Mistake, for Rumefei …This Identity of name, unobserved, may occasion great Confusion in the History of these Two Places‖ (Barlow 1739-1741:654). 1740 ― … what wonder is it that princes are easily betrayed into an error that takes its rise in the general imperfection of our nature, in our pride, our vanity, and our presumption? the bastard children, but the children still, of self-love; a spurious brood, but often a favourite brood, that | governs the whole family. As men are apt to make themselves the measure of all being, so they make themselves the final cause of all creation. Thus the reputed orthodox philosophers in all ages have taught that the world was made for man, the earth for him to inhabit, and all the luminous bodies in the immense expanse around us, for him to gaze at. Kings do no more, no not so much, when they imagine themselves the final cause for which societies were formed, and governments instituted. ―This capital error, in which almost every prince is confirmed by his education, has so great extent and so general influence, that a right to do every iniquitous thing in government may be derived from it. But as is this was not enough, the characters of princes are spoiled many more ways by their education‖ (Bolingbroke 1749:102-103). ―When parties are divided by different notions and principles concerning some particular ecclesiastical or civil institutions, the constitution, which should be their rule, must be that of the prince. He may and. he ought to shew his dislike or his favour, as he judges the constitution may be hurt or improved, by one side or the other. The hurt he is never to suffer, not for his own sake; and therefore surely not for the sake of any whimsical, factious, | or ambitious sett of men. The improvement he must always desire, but as every new modification, in a scheme of government and of national policy, is of great importance, and requires more and deeper consideration than the warmth and hurry and rashness of party- conduct admit, the duty of a prince seems to require that he should render by his influence the proceedings more orderly and more deliberate, even when he approves the end to which they are directed. All this may be done by him without fomenting division; and far from forming, or espousing a party, he will defeat party in defence of the constitution, on some occasions; and lead men from acting with a party-spirit, to act with a national spirit, on others‖ (Bolingbroke 1749:153-154). 1750 ―Some have endeavoured to fix the Period of the Jewish Conversion to that of the Destruction of their City and Temple; when, the Prospect of a future Messiah being in great Measure cut off by that Event, they came to look back more attentively unto Christ, and to consider, with greater Seriousness and Candor, the Testimonies of his Character and Commission.
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