We do not refer to driving an automobile
or playing football or taking an examination as rituals, even though theyinvolve highly formal, rule-bound behavior—we only call activities rituals when
the means they employ and the ends to which they are directed do not match
up, when they do not correspond to our criteria of rationality, or better yet, of effi
cacy. It is precisely the assumed ineffectiveness of certain kinds of actions that
make us regard them as rituals in the fi rst place. That is why, for most scholars
of ritual, the intellectual task consists in trying to fi nd out rituals’ hidden logic,
their deeper meaning—which must be other than that reported by the natives,
since it strikes us as irrational
God of Justice by Willian Sax
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