Dans le monde de l’enfant, les relations ne sont
pas des interactions mais des correspondances .
« Habiter attentivement le monde »
Interview de Tim ingold et Jan Masschelein dans Culture et démocratie , novembre 2025.

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Dans le monde de l’enfant, les relations ne sont
pas des interactions mais des correspondances .
« Habiter attentivement le monde »
Interview de Tim ingold et Jan Masschelein dans Culture et démocratie , novembre 2025.

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In Western societies, straight lines are ubiquitous. We see them everywhere, even when they do not really exist. Indeed the straight line has emerged as a virtual icon of modernity, an index of the triumph of rational, purposeful design over the vicissitudes of the natural world. The relentlessly dichotomizing dialectic of modern thought has, at one time or another, associated straightness with mind as against matter, with rational thought as against sensory perception, with intellect as against intuition, with science as against traditional knowledge, with male as against female, with civilization as against primitiveness, and - on the most general level - with culture as against nature. It is not difficult to find examples of every one of these associations.
Tim Ingold, Lines: A Brief History, 2007.
Once, to have said that an article is ‘made by hand’ would have been a statement of the obvious. How else would you have made it? By foot? In today’s world, however, ‘handmade’ is a mark of distinction. It connotes a kind of authenticity and devotion that people, increasingly cast as passive consumers rather than active citizens, feel is otherwise missing from their lives. With citizenship comes moral responsibility, yet how can we be responsible for a world that comes to us readymade? At the very same moment when the whole world is at our fingertips, it also seems completely out of our hands.
--Tim Ingold, Making: Anthropology, Archaeology, Art, and Architecture, p. 122
The human genotype, in short, is a fabrication of the modern scientific imagination. This does not mean, of course, that a human being can be anything you please. But it does mean that there is no way of describing what human beings are independently of the manifold historical and environmental circumstances in which they become - in which they grow up and live out their lives.
Ingold, T. (2006) Against Human Nature, p. 273

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Through living in it, the landscape becomes a part of us, just as we are part of it.
Tim Ingold, The Temporality of the Landscape
"It is not enough to observe, in a now rather dated anthropological idiom, that hunter gatherers live in 'stateless societies', as though their social lives were somehow lacking or unfinished, waiting to be completed by the evolutionary development of a state apparatus. Rather, the principal of their socialty, as Pierre Clastres has put it, is fundamentally against the state." - Tim Ingold
(via Inquiry is essentially the way of learning : Fragile Architectures of Hapticity and Time)