社会学人类学的目的是什么？

Answer 1

具体如下：

人类学是研究人类作为社会生物的学科。它将注意力集中在那些物理特征和工业技术、那些习俗和价值观上，它们将一个社区与属于不同传统的所有其他社区区分开来。

人类学在社会科学中的显著特点是，它包括了除我们自己的社会之外的其他社会的严肃研究。就其目的而言，任何关于交配和繁殖的社会规则都和我们自己的规则一样重要，尽管它可能是海堤的规则，并且与我们的文明没有可能的历史联系。

对人类学家来说，我们的习俗和新几内亚部落的习俗是处理共同问题的两种可能的社会方案，只要他仍然是人类学家，他就必须避免任何偏袒一方的行为。

他对人类行为感兴趣，不是因为它是由我们自己的传统塑造的，而是因为它是由任何传统塑造的。他感兴趣的是各种文化中广泛存在的习俗，他的目标是了解这些文化的变化和差异，它们表达自己的不同形式，以及任何人的习俗在构成它们的个人生活中发挥作用的方式。

现在，习俗还没有被普遍视为任何伟大时刻的主题。我们觉得我们自己大脑的内部运作是唯一值得研究的，但我们有一种思维方式，习惯是最常见的行为。

事实上，情况正好相反。从世界范围来看，传统习俗是一堆细节行为，比任何一个人在个人行为中所能进化出的更令人惊讶，无论其多么反常。

然而，这是事情的一个相当琐碎的方面。最重要的事实是习俗在经验和信仰中所起的主导作用，以及它可能表现出的巨大变化。

没有人用纯真的眼光看世界。他认为它是由一套明确的习俗、制度和思维方式编辑而成的。即使在他的哲学探索中，他也无法摆脱这些刻板印象；他对真与假的概念仍然与他特定的传统习俗有关。

约翰·杜威（John Dewey）曾非常严肃地说，风俗在塑造个人行为方面所起的作用，与他影响传统风俗的任何方式相比，就如同他母语的总词汇量与他自己的婴儿谈话中被他家里的方言所使用的词汇量之比。

当一个人认真研究有机会自主发展的社会秩序时，这个数字只不过是一个精确的行为观察问题。个人的生活史首先是适应其社区传统传承的模式和标准。

从他出生的那一刻起，他出生的习俗就塑造了他的经历和行为。当他能说话的时候，他是他的文化中的一个小生物。当他长大并能够参加它的活动时，它的习惯就是他的习惯，它的信仰就是他的信仰，它的不可能就是他的不可能。

每一个出生在他的群体中的孩子都会与他分享这些知识，而出生在地球另一端的孩子永远无法达到第千部分。没有什么社会问题比风俗的作用更需要我们去理解。直到我们了解到它的规律和多样性，主要的问题才变得复杂。

原文：

Anthropology is the study of human beings as creatures of society. It fastens its attention upon those physical characteristics and industrial techniques, those conventions and values, which distinguish one community from all others that belong to a different tradition.

The distinguishing mark of anthropology among the social sciences is that it includes for serious study other socieites than our own. For its purposes any social regulation of mating and reproduction is as significant as our own, though it may be that of the Sea Dyaks, and have no possible historical relation to that of our civilization. 

To the anthropologist, our customs and those of a New Guinea tribe are two possible social schemes for dealing with a common problem, and in so far as he remains an anthropologist he is bound to avoid any weighting of one in favor of the other. 

He is interested in human behavior, not as it is shaped by one tradition, our own, but as it has been shaped by any tradition whatsoever. 

He is interested in the great gamut of custom that is found in various cultures, and his object is to understand the way in which these cultures change and differentiate, the different forms through which they express themselves, and the manner in which the customs of any people function in the lives of the individuals who compose them.

Now custom has not been commonly regarded as a subject of any great moment. The inner workings of our own brains we feel to be uniquely worthy of investigation, but custom, we have a way of thinking, is behavior at its most commonplace.

As a matter of fact, it is the other way around. Traditional custom, taken the world over, is a mass of detailed behavior more astonishing than what any one person can ever evolve in individual actions, no matter how aberrant. 

Yet that is a rather trivial aspect of the matter. The fact of first- rate importance is the predominant role that custom plays in experience and in belief, and the very great varieties it may manifest.

No man ever looks at the world with pristine eyes. He sees it edited by a definite set of customs and institutions and ways of thinking. Even in his philosophical probings he cannot go behind these stereotypes; his very concepts of the true and the false will still have reference to his particular traditional customs. 

John Dewey has said in all seriousness that the part played by custom in shaping the behavior of the individual as over against any way in which he can affect traditional custom, is as the proportion of the total vocabulary of his mother tongue over against those words of his own baby talk that are taken up into the vernacular of his family. 

When one seriously studies the social orders that have had the opportunity to develop autonomously, the figure becomes no more than an exact and matter-of-act observation. The life history of the individual is first and foremost an accommodation to the patterns and standards traditionally handed down in his community.

From the moment of his birth the customs into which he is born shape his experience and behavior. By the time he can talk, he is the little creature of his culture, and by the time he is grown and able to take part in its activities, its habits are his habits, its beliefs his beliefs, its impossibilities his impossibilities. 

Every child that is born into his group will share them with him, and no child born into one on the opposite side of the globe can ever achieve the thousandth part. There is no social problem it is more incumbent upon us to understand than this of the role of custom. Until we are intelligent as to its laws and varieties, the main complicating.