By W. J. Gavin, T. J. Blakeley (auth.)
In this yr of bicentennial get together, there'll doubtless ensue a number of cultural analyses of the yank culture. this can be basically correctly, for with no an in depth, broad-based inquiry into the place we've come from, we will definitely no longer foresee the place we would cross. still, such a lot cultural analyses of the yankee context be afflicted by a typical fault - the shortcoming of a distinct context to exploit for reasons of comparability. precise, American values and beliefs have been partially inherited from the ecu culture. yet that culture is in lots of methods an insufficient mode of comparability. with no going too a long way afield, allow us to word issues: first, eu tradition was once the proud heir of the Renaissance culture, and, going again nonetheless extra, of classical tradition; moment, the eu nations are compact. Their land plenty are such that the suggestion of "frontier" easily shouldn't have arisen within the comparable manner because it did in the USA. at the different aspect of the globe, in spite of the fact that, there does exist a rustic able to serving as an appropriate replicate. We converse, in fact, of Russia. That nation additionally got here particularly overdue onto the cultural horizon, and was once now not aware about the Renaissance culture. in addition, her land mass is comparable to to be "experi mentally infmite" in personality - now not in contrast to the yank frontier. it's was hoping that a lot will be leamed concerning the current cultural context by way of com paring the 2 international locations of their younger stages.
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Extra info for Russia and America: A Philosophical Comparison: Development and Change of Outlook from the 19th to the 20th Century
It would be a new foem of certainty. Secondly, the individual was free in and through the matrix of human brotherhood. 1 can become a fuller, more developed self by interacting with the community. "The real point is not to fulminate against egoism and extol brotherhood, for the one will never overcome the other, but to reunite freely and harmoniously these two ineradicable elements of human life,,96 Since thinking requires doing, and doing takes place in a context, the situation or context is itself important; it gives one the "opportunity" to be free.
Both turn to some extent to a communal inte;pretation of experience, Herzen in terms of the peasant commune, James in terms of the compounding of consciousness. James' processive viewpoint is neither exclusively objective nor exclusively subjective. More sophisticated, worked out in better detail than Herzen's, it allows for a view of experience beneath the subject-object dichotomy. Three differences seem apparent between the two philosophers. First of all James' notion of pragmatism is much wider than Herz~n's.
The person is not defined exclusively as a political-social animal, though for Herzen this aspect is more important than for J ames. Neither philosopher deemed it necessary to articulate the person exclusively in terms of a finished social theory. Both philosophers, having given up objectivity, attempt not to remain the victim of simple subjectivity. Both turn to some extent to a communal inte;pretation of experience, Herzen in terms of the peasant commune, James in terms of the compounding of consciousness.
Russia and America: A Philosophical Comparison: Development and Change of Outlook from the 19th to the 20th Century by W. J. Gavin, T. J. Blakeley (auth.)