A Philosophy of Culture: The Scope of Holistic Pragmatism by Morton White

By Morton White

In this booklet, one among America's top philosophers deals a sweeping reconsideration of the philosophy of tradition within the 20th century. Morton White argues that the self-discipline is far extra vital than is frequently well-known, and that his model of holistic pragmatism can accommodate its breadth. Going past Quine's dictum that philosophy of technology is philosophy sufficient, White means that it's going to comprise the be aware "culture" rather than "science." He defends the holistic view that clinical trust is established by way of event yet that such trying out is rightly utilized to structures or conjunctions of ideals, no longer remoted ideals. He provides, besides the fact that, that we try moral structures by way of beautiful to emotions of ethical legal responsibility in addition to to sensory experiences.

In the process his lucidly written research, White treats significant concerns within the philosophy of technology, of faith, of artwork, of heritage, of legislation, of politics, and of morality. whereas doing so he examines the perspectives of Quine, Tarski, Goodman, and Rawls, and exhibits how they're concerning the techniques of Peirce, James, Duhem, Russell, Dewey, Carnap, and the later Wittgenstein. He additionally discusses the tips of the felony philosophers Holmes and Hart from a holistic standpoint.

White demonstrates how his model of pragmatism bridges the normal gulf among analytic and artificial fact in addition to that among ethical and clinical trust. certainly, the excessive element of the ebook is an excellent presentation of his view of ethics, in accordance with the concept that our medical theories face the tribunal of statement while our moral perspectives face the joint tribunal of statement and ethical feeling. students and scholars of the heritage of principles and of philosophy will welcome A Philosophy of tradition because the hugely complete fabricated from greater than sixty years of philosophical mirrored image by means of an incredible thinker.

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Extra info for A Philosophy of Culture: The Scope of Holistic Pragmatism

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Dewey maintains that the critic who operates objectively does not employ an officially determined standard like that establishing the meter. Such a critic judges but he does not measure a work of art as one would measure the length of a log by comparing it with a bar deposited in Paris or anywhere else, since there is no external and public thing, defined by law to be the same for all transactions, that can be physically applied by the critic (p. 307). However, Dewey says, “it does not follow because of the absence of an uniform and publicly determined external object, that objective criticism of art is impossible”.

Veering from the jocose anti-Hegelianism he had expressed in his earlier article “On Some Hegelisms” (1882), James said in his Varieties that the insights he had gained under the influence of nitrous oxide showed that “our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different” (pp. 307–8). James did not conclude that he was hallucinating or having delusions rather than true metaphysical insights after sniffing nitrous oxide.

Here Dewey says that we may attribute the property of beauty to a painting instead of merely saying that we like it, but he does not regard the professional critic’s attribution of beauty as authoritative by comparison to the ordinary viewer’s attribution of it. However, Dewey also says that the critic is as creative as an artist, and with that statement his view of the critic’s standing seems to change. ” For this reason, the properties the critic attributes to the work vary “with the concrete material that evokes them and that must sustain them if criticism is pertinent and valid” (pp.

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