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John Clive, Culture and Society, —
Culture and Society, 1780-1950
There are three general categories in the definition of culture. The analysis of culture , if such a definition is accepted, is essentially the discovery and description, in lives and works, of those values which can be seen to compose a timeless order, or to have permanent reference to the universal human condition.
The analysis of culture , from such a definition, is the activity of criticism, by which the nature of the thought and experience, the details of the language, form and convention in which these are active, are described and valued.
The analysis of culture , from such a definition, is the clarification of the meanings and values implicit and explicit in a particular way of life, a particular culture.
The variations of meaning and reference, in the use of culture as a term, must be seen. There is a significant reference in each of the three main kinds of definition, and, if this is so, it is the relations between them that should claim our attention. It seems to me that any adequate theory of culture must include the three areas of fact to which the definitions point, and conversely that any particular definition, within any of the categories, which would exclude reference to the others, is inadequate.
However difficult it may be in practice, we have to try to see the process as a whole, and to relate our particular studies, if not explicitly at least by ultimate reference, to the actual and complex organization. It was certainly an error to suppose that values or art-works could be adequately studied without reference to the particular society within which they were expressed, but it is equally an error to suppose that the social explanation is determining, or that the values and works are mere by-products.
If the art is part of the society, there is no solid whole, outside it, to which, by the form of our question, we concede priority. The art is there, as an activity, with the production, the trading, the politics, the raising of families. To study the relations adequately we must study them actively, seeing all the activities as particular and contemporary forms of human energy. If we take any one of these activities, we can see how many of the others are reflected in it, in various ways according to the nature of the whole organization.
It seems likely, also, that the very fact that we can distinguish any particular activity, as serving certain specific ends, suggests that without this activity the whole of the human organization at that place and time could not have been realized.
It is then not a question of relating the art to the society, but of studying all the activities and their interrelations, without any concession of priority to any one of them we may choose to abstract.
If we find, as often, that a particular activity came radically to change the whole organization, we can still not say that it is to this activity that all the others must be related; we can only study the varying ways in which, within the changing organization, the particular activities and their interrelations were affected.
Further, since the particular activities will be serving varying and sometimes conflicting ends, the sort of change we must look for will rarely be of a simple kind: elements of persistence, adjustment, unconscious assimilation, active resistance, alternative effort, will all normally be present, in particular activities and in the whole organization.
Raymond Williams books. The analysis of culture , in the documentary sense, is of great importance because it can yield specific evidence about the whole organization within which it was expressed. We cannot say that we know a particular form or period of society, and that we will see how its art and theory relate to it, for until we know these, we cannot really claim to know the society.
But the history of a culture , slowly built up from such particular work, can only be written when the active relations are restored, and the activities seen in a genuine parity. Cultural history must be more than the sum of the particular histories, for it is with the relations between them, the particular forms of the whole organization, that it is especially concerned. I would then define the theory of culture as the study of relationships between elements in a whole way of life.
The analysis of culture is the attempt to discover the nature of the organization which is the complex of these relationships. Analysis of particular works or institutions is, in this context, analysis of their essential kind of organization, the relationships which works or institutions embody as parts of the organization as a whole.
A key-word, in such analysis, is pattern: it is with the discovery of patterns of a characteristic kind that any useful cultural analysis begins, and it is with the relationships between these patterns, which sometimes reveal unexpected identities and correspondences in hitherto separately considered activities, sometimes again reveal discontinuities of an unexpected kind, that general cultural analysis is concerned. Once the carriers of such a structure die, the nearest we can get to this vital element is in the documentary culture , from poems to buildings and dress-fashions, and it is this relation that gives significance to the definition of culture in documentary terms.
This in no way means that the documents are autonomous. It is simply that, as previously argued, the significance of an activity must be sought in terms of the whole organization, which is more than the sum of its separable parts.
What we are looking for, always, is the actual life that the whole organization is there to express. The significance of documentary culture is that, more clearly than anything else, it expresses that life to us in direct terms, when the living witnesses are silent.
At the same time, if we reflect on the nature of a structure of feeling, and see how it can fail to be fully understood even by living people in close contact with it, with ample material at their disposal, including the contemporary arts, we shall not suppose that we can ever do more than make an approach, an approximation, using any channels. We need to distinguish three levels of culture , even in its most general definition. There is the lived culture of a particular time and place, only fully accessible to those living in that time and place.
There is the recorded culture , of every kind, from art to the most everyday facts: the culture of a period. There is also, as the factor connecting lived culture and period culture s, the culture of the selective tradition. It is very important to try to understand the operation of a selective tradition. Particular lines will be drawn, often for as long as a century, and then suddenly with some new stage in growth these will be cancelled or weakened, and new lines drawn. In the analysis of contemporary culture , the existing state of the selective tradition is of vital importance, for it is often true that some change in this tradition — establishing new lines with the past, breaking or re-drawing existing lines — is a radical kind of contemporary change.
We tend to underestimate the extent to which the cultural tradition is not only a selection but also an interpretation. We see most past work through our own experience, without even making the effort to see it in something like its original terms. What analysis can do is not so much to reverse this, returning a work to its period, as to make the interpretation conscious, by showing historical alternatives; to relate the interpretation to the particular contemporary values on which it rests; and, by exploring the real patterns of the work, confront us with the real nature of the choices we are making.
We shall find, in some cases, that we are keeping the work alive because it is a genuine contribution to cultural growth. To put on to Time, the abstraction, the responsibility for our own active choices is to suppress a central part of our experience. The more actively all cultural work can be related, either to the whole organization within which it was expressed, or to the contemporary organization within which it is used, the more clearly shall we see its true values.
Every element that we analyse will be in this sense active: that it will be seen in certain real relations, at many different levels. In describing these relations, the real cultural process will emerge. The Analysis of Culture — Raymond Williams.
Raymond Williams books The analysis of culture , in the documentary sense, is of great importance because it can yield specific evidence about the whole organization within which it was expressed. Spread the love. Search for:. Envoyer la citation Annuler.
Culture & Society 1780-1950
It isDr. Hughes' discussion ofthesecond problem, thatof epistemology, which will be themostdirectlyusefulto historians, thoughtheywouldbe foolish to neglectany part of thisbook. From severalstartingpoints,and in connection with diversof his subiects, the authorapproaches the centralcoreof our professional problem:how to assertthe "scientific" character of historywriting without followingthe positivists into an unsophisticated applicationof the language andmethods of naturalscience tothecourse of humanaffairs; andhow, on theotherhand,to assert the fruitfulplaceof "understanding," of "intuition," of verstehen, in history, withoutlapsing intothe pre-scientific subordination of history to metaphysics. This,andits corollary, the relativist implications of any attemptto walk the tight-rope betweenpositivism and neo-idealism, is the central question in Dr. Hughes' treatment of DiltheyandCroceand Troeltsch and. Meinecke; butit is alsoimplicit, for example, in histreatment of Durkheim and of Weber.
Raymond Williams , Welsh cultural critic, who was a major forerunner of contemporary Cultural Studies. Books such as Culture and Society and The Long Revolution served to map out much that is now taken as the basic subject area of cultural studies, as well as doing much to shape the understanding of culture that informs … Marxism and Literature emphasis in the original. Culture 2. Almost uniquely, his work bridged the divides between aesthetic and socio-economic inquiry, between Marxist thought and mainstream liberal thought, and between the modern and post-modern world. Raymond Williams coined this phrase in Preface to Film to discuss the relationship between dramatic conventions and written texts.
Williams's analysis of the risks involved in the extension of formalist methods developed within literary analysis to non-aesthetic practices is outlined. Raymond Williams - Sociology bibliographies - in Harvard style. This paper provides a brief comparison of the work of Raymond Williams and Bruno Latour. The sociology of culture by Williams, Raymond. Raymond Williams helped to establish the field of cultural sociology with Marxism and Literature and Culture and Society. Chapter PDF Available.
The Canadian Historical Review
Culture and society, Item Preview remove-circle Culture and society, by Williams, Raymond. By Raymond Williams. A ny modern approach to a Marxist theory of culture must begin by considering the proposition of a determining base and a determined superstructure.
Alexander, Professor of Sociology, Yale University. Celebrating the significant intellectual legacy and enduring influence of Raymond Williams, this exciting collection introduces a whole new generation to his work. Jim McGuigan reasserts and rebalances Williams' reputation within the social sciences by collecting and introducing key pieces of his work. Providing context and clarity he powerfully evokes the major contribution Williams has made to sociology, media and communication and cultural studies.
There are three general categories in the definition of culture. The analysis of culture , if such a definition is accepted, is essentially the discovery and description, in lives and works, of those values which can be seen to compose a timeless order, or to have permanent reference to the universal human condition. The analysis of culture , from such a definition, is the activity of criticism, by which the nature of the thought and experience, the details of the language, form and convention in which these are active, are described and valued.
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- Смотрите. Все прочитали: - …в этих бомбах использовались разные виды взрывчатого вещества… обладающие идентичными химическими характеристиками. Эти изотопы нельзя разделить путем обычного химического извлечения. Кроме незначительной разницы в атомном весе, они абсолютно идентичны. - Атомный вес! - возбужденно воскликнул Джабба.
А теперь выходи. Но Мидж эта ситуация явно доставляла удовольствие. Она подошла к окну, вертя бумагу перед глазами, чтобы найти лучший угол для падения лунного света. - Мидж… пошли. Это личный кабинет директора.
За окном не было ничего, кроме беспросветного мрака. Шифровалка исчезла. ГЛАВА 57 В туалетных комнатах шифровалки не было окон, и Сьюзан Флетчер оказалась в полной темноте. Она замерла, стараясь успокоиться и чувствуя, как растущая паника сковывает ее тело. Душераздирающий крик, раздавшийся из вентиляционной шахты, все еще звучал в ее ушах.
Беккер попридержал его еще минутку, потом отпустил. Затем, не сводя с него глаз, нагнулся, поднял бутылки и поставил их на стол. - Ну, доволен. Тот потерял дар речи. - Будь здоров, - сказал Беккер.
Они были похожи на сперматозоиды, стремящиеся проникнуть в неподатливую яйцеклетку. - Пора, ребята! - Джабба повернулся к директору. - Мне необходимо решение.