Cultural analysis is intrinsically incomplete. And, worse than that, the more deeply it goes the less complete it is. It is a strange science whose m… - Clifford Geertz

Culture is best seen not as complexes of concrete behavior patterns — customs, usages, traditions, habit clusters — as has, by and large, been the case up to now, but as a set of control mechanisms — plans, recipes, rules, instructions (what computer engineers call “programs”) — for the governing of behavior.

To look at the symbolic dimensions of social action — art, religion, ideology, science, law, morality, common sense — is not to turn away from the existential dilemmas of life for some empyrean realm of de-emotionalized forms; it is to plunge into the midst of them. The essential vocation of interpretive anthropology is not to answer our deepest questions, but to make available to us answers that others, guarding other sheep in other valleys, have given, and thus to include them in the consultable record of what man has said.

In her book, Philosophy in a New Key, Susanne Langer remarks that certain ideas burst upon the intellectual landscape with a tremendous force. They resolve so many fundamental problems at once that they seem also to promise that they will resolve all fundamental problems, clarify all obscure issues. Everyone snaps them up as the open sesame of some new positive science, the conceptual center-point around which a comprehensive system of analysis can be built. The sudden vogue of such a grande ideé, crowding out almost everything else for a while, is due, she says, “to the fact that all sensitive and active minds turn at once to exploiting it. We try it in every connection, for every purpose, experiment with possible stretches of its strict meaning, with generalizations and derivatives.”