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            <idno type="stamp" n="UNIV-RENNES">Université de Rennes</idno>
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                <term xml:lang="en">anthropology</term>
                <term xml:lang="en">neuropsychology</term>
                <term xml:lang="en">primatology</term>
                <term xml:lang="en">sociology</term>
                <term xml:lang="en">social structure</term>
                <term xml:lang="fr">anthropologie</term>
                <term xml:lang="fr">neuropsychologie</term>
                <term xml:lang="fr">primatologie</term>
                <term xml:lang="fr">sociologie</term>
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              <p>As early as 1994, Bruno Latour observed the existence of a common background to human sociability and the sociability of other primates, while emphasizing the specificity of the human social structure. In a much more accomplished way, the primatologist Bernard Chapais shows that there exists a specifically human social structure, whose phylogenetic origins can be retraced thanks to the study of primates. Without biology, it is not possible, according to him, to satisfactorily fulfill the program defined by Lévi-Strauss for anthropology: to reveal "these universal laws which make up the unconscious activity of the mind". Our paper intends to show that fidelity to this program does not only involve primatology, but also a clinical anthropology which, to define precisely what underpins the existence of a human social structure, made of differentiation and segmentation, takes advantage of the dissociations identified by clinical neuropsychology.</p>
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              <p>Dès 1994, Bruno Latour observait l’existence d’un fond commun à la sociabilité humaine et à la sociabilité des autres primates, tout en soulignant la spécificité de la structure sociale humaine. De façon bien plus aboutie, le primatologue Bernard Chapais montre qu’il existe une structure sociale spécifiquement humaine, dont les origines phylogénétiques peuvent être reconstituées grâce à l’étude des primates. Sans la biologie, il n’est pas possible selon lui de remplir de façon satisfaisante le programme que définissait Lévi-Strauss pour l’anthropologie : mettre à jour les « lois universelles en quoi consiste l’activité inconsciente de l’esprit ». Notre texte entend montrer que la fidélité à ce programme ne passe pas seulement par la primatologie, mais aussi par une anthropologie clinique qui, pour définir précisément ce qui fonde l’existence d’une structure sociale humaine, faite de différenciation et de segmentation, tire partie des dissociations identifiées par la neuropsychologie.</p>
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