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

By Morton White

In this booklet, one in every of America's prime philosophers deals a sweeping reconsideration of the philosophy of tradition within the 20th century. Morton White argues that the self-discipline is way extra very important than is frequently famous, and that his model of holistic pragmatism can accommodate its breadth. Going past Quine's dictum that philosophy of technological know-how is philosophy sufficient, White means that it may comprise the notice "culture" as opposed to "science." He defends the holistic view that clinical trust is demonstrated through adventure yet that such checking out is rightly utilized to structures or conjunctions of ideals, now not remoted ideals. He provides, although, 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 vital matters within the philosophy of technological know-how, of faith, of paintings, of historical past, of legislation, of politics, and of morality. whereas doing so he examines the perspectives of Quine, Tarski, Goodman, and Rawls, and indicates how they're on the topic of the ways of Peirce, James, Duhem, Russell, Dewey, Carnap, and the later Wittgenstein. He additionally discusses the information of the felony philosophers Holmes and Hart from a holistic standpoint.

White demonstrates how his model of pragmatism bridges the conventional gulf among analytic and artificial fact in addition to that among ethical and medical trust. certainly, the excessive aspect of the e-book is a superb presentation of his view of ethics, according to the concept that our medical theories face the tribunal of remark while our moral perspectives face the joint tribunal of statement and ethical feeling. students and scholars of the background of principles and of philosophy will welcome A Philosophy of tradition because the hugely comprehensive manufactured from greater than sixty years of philosophical mirrored image through a tremendous thinker.

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There it will be evident that the view that a moral thinker tests a conjunction of descriptive and normative beliefs by seeing whether that conjunction organizes her sensory experiences and her moral feelings owes something to James’s views on the role of feeling and, of course, to the school of British moralists who spoke of a moral sense. III John Dewey’s Philosophy of Art IKE WILLIAM JAMES, HIS REVERED PREDECESSOR in the history of pragmatism, John Dewey thought that philosophy was much more than philosophy of natural science.

In his reply to the critical Leuba, James repeated what he had said in the Varieties about his having no living sense of commerce with a God, and added that he envied those who did have such commerce with him. He admitted that he was devoid of “Gottesbewusstein in the directer and stronger sense,” but declared that something in him responded when he heard utterances from that quarter issued by others. ” Though raised as a Christian, he vehemently insisted that he had outgrown Christianity and that its entanglement in any mystical utterance had to be removed and overcome before he could even take such an utterance seriously.

He argues that such criticism appeals to J O H N D E W E Y ’ S P H I LO S O P H Y O F A RT 33 eternal principles that cannot cope with the emergence of new modes of life or with experiences that demand new modes of artistic expression. Judicial criticism, he thinks, tends to be legalistic and formalistic; it worships old masters and techniques that are often outdated. Its defects, he says, provoke a reaction to the opposite extreme that he calls impressionistic criticism, because it “reacts from the standardized ‘objectivity’ of ready-made rules and precedents to the chaos of a subjectivity that lacks objective control” (p.

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