By Morton White
In this booklet, certainly one 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 far extra very important than is usually well-known, and that his model of holistic pragmatism can accommodate its breadth. Going past Quine's dictum that philosophy of technology is philosophy adequate, White means that it may comprise the notice "culture" instead of "science." He defends the holistic view that medical trust is proven by means of adventure yet that such trying out is rightly utilized to platforms or conjunctions of ideals, now not remoted ideals. He provides, even if, that we attempt moral structures via attractive to emotions of ethical legal responsibility in addition to to sensory experiences.
In the process his lucidly written research, White treats vital concerns within the philosophy of technology, of faith, of paintings, of historical past, of legislations, of politics, and of morality. whereas doing so he examines the perspectives of Quine, Tarski, Goodman, and Rawls, and indicates how they're relating to the techniques of Peirce, James, Duhem, Russell, Dewey, Carnap, and the later Wittgenstein. He additionally discusses the information of the criminal 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 element of the booklet is an excellent presentation of his view of ethics, in keeping with the concept that our medical theories face the tribunal of remark while our moral perspectives face the joint tribunal of remark and ethical feeling. students and scholars of the background of rules and of philosophy will welcome A Philosophy of tradition because the hugely comprehensive made from greater than sixty years of philosophical mirrored image by way of a massive thinker.
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Extra resources for A Philosophy of Culture: The Scope of Holistic Pragmatism
Because judicial criticism sets up false notions of objective values and objective standards, impressionist critics deny there are objective values at all (p. 306). And in opposition to impressionist critics, Dewey insists that there are objective values—but on this subject his views are not very clear. 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.
Those of natural science, mathematics, and logic would be deaf to the claims of feeling and sensory experience, whereas those of ethics, esthetics, metaphysics, and theology would respond to a person’s every heartbeat. 10 William James, “The Sentiment of Rationality,” in The Will to Believe and Other Essays in Popular Philosophy (New York, 1898), pp. 92–93. 11 A. J. Ayer, The Origins of Pragmatism: Studies in the Philosophy of Charles Sanders Peirce and William James (London, 1968), pp. 201–12.
45). Dewey argues that philosophers who identify thinking with the use of the special material of words fail to see that thinking effectively about relations of colors, volumes, and lines, as a painter does, is just as demanding. Indeed, he goes further and says that “since words are easily manipulated in mechanical ways, the production of a work of genuine art probably demands more intelligence than does most of the so-called thinking that goes on among those who pride themselves on being ‘intellectuals’ ” (p.
A Philosophy of Culture: The Scope of Holistic Pragmatism by Morton White