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Structuralism holds that human culture, thought, and language are governed by underlying structures — systems of differences and relations — that individuals neither create nor consciously apprehend. Ferdinand de Saussure revolutionized linguistics by arguing that the meaning of a sign arises not from its connection to a thing in the world but from its differential relations within a system: "cat" means what it means because it is not "bat," "cap," or "cut." Claude Levi-Strauss extended this structural analysis to anthropology, arguing that myths, kinship systems, and cultural practices across all societies are organized by deep binary oppositions (nature/culture, raw/cooked, self/other). Structuralism shifted the focus of human sciences from individual subjects to the impersonal systems that produce meaning.
Structuralism emerged in the mid-twentieth century as a revolution in how the human sciences understand meaning, culture, and the human subject. Its roots lie in Ferdinand de Saussure's linguistics, developed in lectures given before World War I and published posthumously as the *Course in General Linguistics* (1916). Saussure proposed a fundamental reorientation: instead of studying the history of words (diachronic linguistics), we should study the system of relations that gives words meaning at a given moment (synchronic linguistics).
Saussure's key insight is that meaning is differential, not referential. The word "cat" does not mean what it means because it points to a furry animal — it means what it means because it is different from "bat," "cap," "cut," "car," and every other sign in the language. Meaning is produced by the system of differences, not by the relation between word and thing. This has a radical implication: the language system (langue) is logically prior to any individual speech act (parole). The speaker does not create meaning by intending it — she draws on a pre-existing system of differences that makes her utterance intelligible. The subject is not the author of meaning but its conduit.
Claude Levi-Strauss extended Saussure's structural method to anthropology. In *The Raw and the Cooked* and other works, he argued that myths from cultures around the world — despite their bewildering surface diversity — are organized by a common deep structure based on binary oppositions: nature/culture, raw/cooked, life/death, human/animal. A myth does not simply tell a story; it mediates a fundamental opposition by constructing a narrative that symbolically resolves an irresolvable contradiction. The trickster figure (Coyote in Native American myth, Hermes in Greek myth) mediates the opposition between nature and culture by being neither fully one nor the other. Levi-Strauss's claim is that the human mind everywhere operates through the same structural logic — the specific symbols change, but the grammar of mythic thought is universal.
Structuralism's broader significance lies in its decentering of the subject. Before structuralism, the human sciences tended to explain cultural phenomena by reference to individual consciousness, intention, and creativity. Structuralism reversed this: individuals do not create the structures of language, myth, and kinship — they are produced by those structures. As Levi-Strauss put it, "myths think themselves through people." This anti-humanist stance — the subordination of the individual subject to impersonal structures — was both structuralism's greatest provocation and the point of departure for post-structuralism, which would question whether the structures themselves were as stable and self-contained as the structuralists assumed.
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