The 18th century Swedish botanist and zoologist, Carolus Linnaeus is often credited with being the father of taxonomy in contemporary science. His manuals-turned-encyclopedia of classification, Systema Naturae, is still regarded as the most comprehensive attempt at systematically cataloguing living things in nature according to the rules of binomial categorization. Perhaps Linnaeus’ greatest legacy though is a categorical and systematic way by which entities, natural or artificial, are grouped depending on properties of commonality or difference (1768). Such a hierarchical classificatory procedure shook then-conventions on inquiry and revolutionized scientific research. However, at its core, Linnaeus’ effort was epistemologically founded upon the immutability of natural characteristics which defined the differences between organisms. In support of this, he is quoted as saying “[t]he invariability of species is the condition for order [in nature].” Some 250 years later, Linnaeus’ approach has not only shaped the natural sciences; it has greatly influenced all methods of inquiry in the humanities and the social sciences, transforming even the study of culture accordingly. Beyond the realm of socio-biology and evolutionary psychology, taxonomy has become central to the way we typologize, theorize, and thereby comprehend all potentially observable phenomena, tangible entities and measurable variables. Even sociologist Emile Durkheim’s (1915) folk taxonomies resorted to the classification of socio-cultural institutions, practices and expressions of religion by applying a system originated by Linnaeus. Durkheim’s work differed only to the extent that the categorization avoided claims of objectivity and universalism. Nonetheless, Durkheim appeals to a genealogical study of origins à la Linnaeus to comprehend the precursors of modern religious ritualism, e.g. totemism.