A fascinating and sophisticated exploration of cosmology, Magical Arrows connects the Western philosophical tradition with the cosmological traditions of non-Western societies, particularly those of Polynesia. Using the mythology and philosophy of the Maori of New Zealand as a counterpoint to Western thought, Schrempp finds a philosophical common denominator in the thought of the pre-Socratic philosopher, Zeno of Elea. Schrempp suggests that the paradoxes of Zeno, together with the philosophical speculations that they have historically inspired, contain sophisticated insights which are nevertheless general enough to form the foundations of a comparative cosmology. Schrempp suggests that perhaps the most noteworthy Zenoian insight is that paradox is intrinsic to cosmological speculation. But he points out that there are many other characteristics of Zeno’s approach, including the strategy of juxtaposing concrete images to mathematical forms of representation, that reappear persistently in Western intellectual history. Schrempp proceeds through a series of juxtapositions—between Zeno, Kant, Lovejoy, and Lévi-Strauss, and between Western cosmologists and those from other cultures—to highlight subtle similarities and differences among intellectual traditions and to examine the conceptual apparatus of Western social science. Schrempp concludes that a meaningful comparative cosmology is possible and that the tradition of Zeno provides a propitious starting point for such a perspective.
This is a fantastic study in comparative cosmology and was well ahead of its time in a number of respects.
Firstly the method employed by Schrempp of comparison may at first seem tired and well worn, however he is not comparing a “set” of cultures of attributes from “others” but rather general themes in western (and therefore his own) cosmology with those in Maori cosmology to not only shed light on each of these cosmological structures in new ways, but also on the process of enquiry into cosmology. For if western cosmology is both the object of study and the means of studying it, Schrempp reveals through his work surprising insight into anthropology and the quest for understanding in an entirely new way.
This method and the much broader theoretical and philosophical implications it raises (which Schrempp does not explore in this book) anticipate the later ontological turn of anthropology in many important respects. For this reason it is unsurprising that this book has served as an inspiration for many “ontologists” in anthropology who have taken up the task of exploring the implications Schrempp first raised.
This is a deeply fascinating, challenging and insightful read that is exceptionally well-written (despite what others here may say).
Ok, if this book is in your area of study (or you just really like Kant and Levi-Strauss) you might enjoy this more than I did. I think (?) there is some really great information to be had here. The writing style is just super dull for my tastes (and I like scholarly works!) and at times chapters just drag on and on and on an on and on and on and on and on... you get the point.
Schrempp demonstrates his wide knowledge in this book as he grasps both the ancient and the traditional firmly in his theories. It is clear that he has spent time in each culture, learning and analysizing their mythology.
Since high level theorizing, however, makes the book unaccessible to the layperson and even difficult at times for those less familiar with either culture.
Likewise some of his translations or interpretation may cause discomfort for the experts on either culture.
The book is an interesting addition to the field of comparative mythology and should be read by any seriously engaged in either ancient or traditional systems.