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8. Geertz (1973), 36–37. Geertz does not connect these unfathomable states to what might be called the Balinese sense of self; he prefers speaking of “human nature” in the above passage, or, in a passage cited earlier, in chapter 3, “the concept of person” or “selfhood.” Here is the latter passage (Geertz [1983], 59) in its entirety:
The concept of person is, in fact, an excellent vehicle by means of which to examine this whole question of how to go about poking into another people’s turn of mind. In the first place, some sort of concept of this kind . . . exists in recognizable form among all social groups. The notions of what persons are may be, from our point of view, sometimes more than a little odd. They may be conceived to dart about nervously at night shaped like fireflies. Essential elements of their psyches, like hatred, may be thought to be lodged in granular black bodies within their livers, discoverable upon autopsy. They may share their fates with Doppelgänger beasts, so that when the beast sickens or dies they sicken or die too. But at least some conception of what a human individual is, as opposed to a rock, an animal, a rainstorm, or a god, is, so far as I can see, universal.
Yet, at the same time, as these offhand examples suggest, the actual conceptions involved vary from one group to the next, and often quite sharply. The Western conception of the person as a bounded, unique, more or less integrated motivational and cognitive universe, a dynamic center of awareness, emotion, judgment, and action organized into a distinctive whole and set contrastively both against other such wholes and against its social and natural background, is, however incorrigible it may seem to us, a rather peculiar idea within the context of the world’s cultures. Rather than attempting to place the experience of others within the framework of such a conception, which is what the extolled “empathy” in fact usually comes down to, understanding them demands setting that conception aside and seeing their experiences within the framework of their own idea of what selfhood is. And for Java, Bali, and Morocco, at least, that idea differs markedly not only from our own but, no less dramatically and no less instructively, from one to the other.
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