By Wilhelmus Antonius Arts
The query this article addresses is whether or not it truly is attainable to get a nearly face-to-face intimacy with a variety of different types of cultural culture and modernity by utilizing our stories and our powers of mind's eye - for instance, our expectancies - in a extra fruitful manner. The participants try and supply solutions to this query by way of taking as a tenet Erasmus's well-known motto "ad fontes" or, regularly visit the assets - with out, in spite of the fact that, nursing the appearance that our partial wisdom will ever be entire. Is there, they ask, a true chasm among the "modern" West and the "traditional" East, as such a lot of authors have argued? And if that is so, how deep is the chasm and the way is it to be bridged? How a lot do humans within the West learn about their very own cultural culture and the fashionable instances they reside in? How a lot do they be aware of of the traditions and the modernities of the East and what sort of do they should be aware of in orde r to deal with what the long run will most likely deliver? Are our photos of cultural culture and modernity in East and West, in previous and current, so blurred that we glance at them as via a pitcher, darkly? What the participants argue for is the need of taking a look at advancements either in East and West, either in earlier and current, from a much broader point of view, of taking a world aspect of departure. They argue for better figuring out and verbal exchange among cultures, for cultural pluralism (as particular from cultural relativism). They argue for the open, tolerant, non-dogmatic and demanding notion that was once crucial attribute of Erasmus's philosophy.
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Additional resources for Through a Glass, Darkly: Blurred Images of Cultural Tradition and Modernity over Distance and Time (International Studies in Sociology and Social Anthropology)
Sample text
But I can only tell you that my own experience in building institutions with ideas has been a most rewarding one. Not for a moment would I want to miss this down-toearth activity — beyond melancholy and before Utopia. [29] Experience and Expectations of the East JACK GOODY Western experience of Asia has changed dramatically over time. While there was always an element of ethnocentrism in our attitudes, like those of peoples everywhere, Jesuit priests who visited the East from the sixteenth century were greatly impressed with the achievements of those regions.
Knowledge could be stored outside the human memory; communication could be established over time and over distance and many of the other advantages of writing — in helping to organise social and mental life, in making what is implicit more explicit, in assisting 'rationality' and argument — were present. While Max Weber and other scholars have spoken of a 'Western rationality', a rationality of world mastery, in contrast to that of the East this judgement was clearly an ex post facto evaluation of an ethnocentric, Eurocentric sort.
Those tendencies were firstly to extend a temporary advantage that followed the Renaissance back to earlier times, as a result of which the European advantage was seen as permanent, as located in our cultural genes from earliest times and as likely to continue into the future. The second tendency was to generalise the advantage from the specific spheres of technological and other knowledge systems to the whole domain of culture, to include the family (and its associated morality, as in the case of many historical demographers associated with the Cambridge Group), with love (as for de Rougemont, many historians, such as Duby and Stone, and EXPERIENCE AND EXPECTATIONS OF THE EAST sociologists like Giddens), with ethics (at least, the economic ethic, as for Max Weber), with Christianity (as for the anthropologist Louis Dumont, and a horde of others), with civilisation itself (as for Elias and his followers).