By Morton White
In this booklet, one among America's best philosophers bargains 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 technological know-how is philosophy adequate, White means that it may comprise the be aware "culture" as opposed to "science." He defends the holistic view that medical trust is validated through adventure yet that such checking out is rightly utilized to platforms or conjunctions of ideals, now not remoted ideals. He provides, notwithstanding, 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 relevant matters within the philosophy of technological know-how, of faith, of artwork, 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 concerning the ways of Peirce, James, Duhem, Russell, Dewey, Carnap, and the later Wittgenstein. He additionally discusses the tips 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 clinical trust. certainly, the excessive aspect of the publication is a superb presentation of his view of ethics, in keeping with the concept our medical theories face the tribunal of remark while our moral perspectives face the joint tribunal of commentary and ethical feeling. students and scholars of the background of rules and of philosophy will welcome A Philosophy of tradition because the hugely comprehensive fabricated from greater than sixty years of philosophical mirrored image by way of a major thinker.
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Additional info for A Philosophy of Culture: The Scope of Holistic Pragmatism
In ethics he says that we have an obligation or right to desire something if and only if a normal person would, whereas in esthetics he does not say that we have an obligation or right to like a work of art if and only if a certain kind of viewer would. For Dewey the critic merely calls attention to descriptive properties of the painting and does no more for the ordinary viewer than what a mapmaker does for the tourist. At other points, however, Dewey makes a distinction among objective properties of the work, some of which he calls “valued properties” that are not mere ejaculations.
100–101. 22 C H A P T E R T WO and the new experience and runs them into one another most felicitously and expediently. This new idea is then adopted as the true one. 14 Here James does not say that physics is tested in one way, logic in a second, and metaphysics in a third. His point is rather that a whole thinker subjects a heterogeneous stock of opinions to a test in which logical consistency, and conformity to both experience and desire, is to be taken into account—in other words, that a whole thinker balances considerations of intellect, will, taste, and passion in an effort to deal with the challenge that has put the old stock to a strain.
Dewey denies that the primary task of the critic is to evaluate a work as good or bad and he also denies that the critic’s job is limited to what Dewey calls “a direct ejaculation” about the work. However, when the critic has a direct reaction, his criticism, Dewey declares at one point, is a search for the properties of the object that may justify that reaction (p. 308). Presenting these properties is the main task of the critic, he says; but when he also says that calling attention to them may justify the critic’s reaction, Dewey may be fairly asked what justiﬁcation amounts to.