英国雷丁大学论文代写:不可剥夺性

Keywords:英国雷丁大学论文代写:不可剥夺性

然而，我们也必须看看礼物交换中“不可剥夺性”的概念，因为它在莫斯的文章和赠送礼物的仪式中都扮演了重要角色。不可分割的物体是不能从一个个体交换到另一个个体的东西。相反,他们必须出售和所有权的权利,然后传递给新所有者,因此对象成为“疏远”项目的原始所有者不再有对象的权利“免费”礼物的概念是一个稍微不同的问题。而不是业主出售的对象和变得完全疏远的项目，礼物反而呈现在“贷款”项下的项目。因此，原始所有人仍然是合法的所有人，而这种合法的所有权有权迫使接受者回报恩惠。载体指出相同的概念在他的文章中,他说,如果他买一瓶酒在跳,现在他可以做他想要的东西,包括浇注排水,但如果他母亲买他一瓶酒是她对他的选择,成为一个令牌的她对他的感情,这使得她的身份的一部分,因此他不可能简单地扔掉它就像自己的一瓶酒。我们在物体中找到的这个身份也就是Mauss所说的hau。hau是被称为“精神礼物”,里面生活的礼物,有一个深与原来的所有者,因此对象不断试图回到其应有的所有者,增加接收方的义务返回赠送礼物的姿态。因为这份礼物是一个“不可分割”对象和所有权的权利仍属于礼物给予者,必须返回的青睐接收机之间的送礼行为创建一个合同涉及的人员,这反过来又创造了一种送礼的社会债务必须偿还的接收器。因此，根据Mauss的观点，如果“免费”的礼物没有被退回给接受者，那么送礼的行为就会成为一种矛盾，就像礼物没有被退回一样，它就不能创造社会关系，因为义务的要求没有得到满足。因此，Mauss相信社会团结是通过送礼和它所创造的社会关系的概念来实现的。
英国雷丁大学论文代写:不可剥夺性
Is saying this however we must also look at the concept of “inalienability” in reference to gift exchange as it plays a major part in both Mauss’ essay and the ceremonial act of gift-giving. An inalienable object is something that cannot be exchanged from one individual to another. Instead they have to be sold and the rights of ownership are then passed to the new owner, the object has therefore become an “alienated” item to the original owner as they no longer have the rights to that object however the concept of “free” gifts is a slightly different one. Instead of the owner selling the object and becoming completely alienated from the item given, the gift instead renders the item under “loan”. Therefore the original owner remains the rightful owner and this rightful ownership has the power to compel the recipient to return the favour. Carrier points out the same concept in his essay where he says that if he buys a bottle of wine in s hop it is now his and can do what he wants with it, including pouring it down the drain, however if his mother buys him a bottle of wine it is her choice for him and becomes a token of her affection towards him and in turn this makes it a part of her identity, he therefore could not simply throw it out like his own bottle of wine. This identity that we find in the object is also what Mauss calls the “hau”. The hau is what is known as the “spirit of the gift”, it lives inside the gift and has a deep connection with its original owner, and therefore the object is constantly trying to return to its rightful owner, increasing the obligation of the receiver to return the gesture of gift-giving. Because the gift is an “inalienable” object and the rights of ownership still belong to the gift giver, the favour must be returned by the receiver as the act of gift giving creates a contract between the people involved and that in turn creates a sort of gift giving social debt that must be repaid by the receiver. So then according to Mauss, if the “free” gift is not returned buy the receiver the act of gift giving therefore becomes a contradiction as if the gift is not returned it cannot create social ties because the demands of the obligations are not met. Mauss therefore believes that social solidarity is achieved through the concept of gift giving and the social relations that it creates.