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This review article focuses on two aspects of Lévi-Strauss' ex change theory: temporal dimension and gender. First, we examine its diachronic dimension to argue that Lévi-Strauss' exchange theory is far from being static. Its primary interest is evolutionary, regardless of how much Lévi-Strauss distances himself from evolutionism of the 19th century as a paradigm. His analyses of kinship that attempt to identify elementary structures are meant to shed light on the origins of human culture. Although Lévi-Strauss uses different methodology than other scholars interested in socio-cultural evolution, his treatment of the term homology, discussions of primatology and origins of culture suggest his deep interest in long-term process. Second, we examine the critiques of Lévi-Strauss' analytical treatment of women as passive objects of exchange among men. Through the discussion of feminine agency, personhood, sexuality, and other forms of exchange of human beings, we argue that Lévi-Strauss' exchange of women has to be understood in its historical context. He grants only limited agency to women but his approach is definitely not based on commodification of women. In contrast, the relational nature of persons as signs refutes such logic. We conclude that Lévi- Strauss is still a source of inspiration for anthropology regardless of the decades of post-structuralist criticism.

In societies described as "cold" by Claude Lévi-Strauss, the historical dimension is coded into myths, traditions and rituals. Lévi-Strauss says that ritual is an "instrument for the destruction of time". The key to the author's idea of the opposition of synchronicity and diachronicity is found in his work The Savage Mind, in which he talks about a never-ending struggle between these two which initiates totemic thinking. In current sociology, Levi-Strauss' concept of reversible time is utilised by Anthony Giddens, who adapts it in his structuration theory. However the concept of synchronous (structuralist) reversible time is simultaneously the subject of a critique from the perspectives of cultural anthropology (Alfred Gell) and sociology (Barbara Adam). At the article's conclusion, the argument is made that when Lévi-Strauss talks about cold societies, which tend to banish history from the consciousness, it doesn't mean that he is trying to over rule the laws of logic or physics (as he is accused by Gell) but at tempting to see the world through the eyes of a specific type of society and to understand time from the perspective of a "native".

Abstract
When Donald J. Trump announced his presidential candidacy, it seemed as if conservative intellectuals formed a united front against his ideas and persona. Michael Anton challenged this perception in his essay "The Flight 93 Election" (2016) in which he framed Trumpism as the only viable alternative to a sclerotic conservatism. As Anton received support from a prominent West Coast Straussian, Charles Kesler, a debate ensued as to what extent Trumpism reflected Straussian ideas. References to philosopher Leo Strauss and the contextualization of Anton's quest within a Straussian intellectual space served in part the intellectual branding of a populist strand of conservatism and its differentiation from liberalism. By suggesting a proximity between Straussianism and Trump's political views, Anton and Kesler tried to provide the Trump candidacy and, eventually, the presidency with a narrative of intellectual legitimacy and continuity, while they could simultaneously build on the Straussian critique of liberalism.

"One of the world's leading anthropologists assesses the work of the founder of structural anthropology Anthropologist Claude Levi-Strauss was among the most influential thinkers of the 20th century. In this rigorous study, Maurice Godelier traces the evolution of his thought. Focusing primarily on Levi-Strauss' analysis of kinship and myth, Godelier provides an assessment of his intellectual achievements and legacy. Meticulously researched,Claude Levi-Strauss is written in a clear and accessible style. The culmination of decades of engagement with Levi-Strauss' work, this book will prove indispensible to students of Levi-Strauss' thought and structural anthropology more generally"--

O artigo procura argumentar que mesmo fazendo críticas ao entendimento do político de Carl Schmitt e ter se expressado sobre a insuficiência da interpretação do jurista alemão em O Conceito do Política na resolução dos problemas da sociedade moderna ocidental, Leo Strauss ainda reverbera, implicitamente, e talvez até inconsciente, certa noções schmittianas em sua teoria política. Lançaremos ao final algumas breves indicações, uma hipótese de trabalho futuro, de como essas questões complexas do straussianismo estiveram presentes nos neoconservadores nos Estados Unidos.