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Jogular Morotario Sectory 23
Page 08
Alcides cried like a child for some time. He and the others were ill with fever. Those men I had left in charge of my baggage at the camp in the forest had remained at that camp for seven days after my departure. Believing that I was never coming back, three of them had abandoned everything there, and even their companion Antonio, who was in a dying condition and was unable to walk. They had proceeded quickly to the Tapajoz, where they had found plenty to eat. Two or three days later Antonio had become better; he had shot some monkeys and birds, and had been able to keep alive. Had it not been for the kind-hearted _seringueiro_, Albuquerque, who had started out to rescue Antonio, the poor devil would have certainly died there, abandoned by everybody.
And now what about philosophy? I am not going into philosophical questions here. For that reason I am not going to describe biology as natural history, or anthropology as the natural history of man. Let philosophers discuss what "nature" is going to mean for them. In science the word is question-begging; and the only sound rule in science is to beg as few philosophical questions as you possibly can. Everything in the world is natural, of course, in the sense that things are somehow all akin--all of a piece. We are simply bound to take in the parts as parts of a whole, and it is just this fact that makes philosophy not only possible but inevitable. All the same, this fact does not prevent the parts from having their own specific natures and specific ways of behaving. The people who identify the natural with the physical are putting all their money on one specific kind of nature or behaviour that is to be found in the world. In the case of man they are backing the wrong horse. The horse to back is the horse that goes. As a going concern, however, anthropology, as part of evolutionary biology, is a history of vital tendencies which are not natural in the sense of merely physical.
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