By Bruno Forte
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Husserl's phenomenology has usually been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. at the present time, this frequent interpretation needs to be considered as being superseded, because it provides yet a really partial and restricted photograph of Husserl's considering. the ongoing book of Husserl's learn manuscripts has disclosed analyses that have made it essential to revise and regulate a couple of normal readings.
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Remote kinship is regarded by Tswana with detached neutrality. As a result, significant agnatic bonds, those viewed as "close," are usually clustered within local units, except for the few external ties that may be activated in the cause of mutual interests. This coincides with 'the fact that agnation, as an ideology, is most relevant within such local groupings; for it is there that it orders rank and authority, and, because it does so, it is of direct consequence only to those members of a descent grouping who happen to live in the same politicoadministrative units.
Its genesis in the complementary brother-sister tie is refracted through the maternal relationship to that linking mother's brothers and their sisters' children, and it extends, finally, to matrilateral cross-cousins.
The origin of the norms is diverse. Most are held to derive from longestablished patterns of approved behavior; some arise out of decisions·made by a chief in handling disputes (see Comaroff and Roberts 1977b) and others out of announcements made formally in kgotla in what we would see as statutory form. New legislation of this kind usually follows public deliberations in a pitso, but Tswana recognize that additions to, and changes in, the normative repertoire can occur simply as the result of transformations in social patterns as these become expressed in the context of dispute.