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It is necessary to realize first of all that the concept of culture is founded upon two closely related dichotomies: that between the natural and artificial and that between the chaotic and the orderly. In its most primitive signification, culture means simply the imposition of an exquisite order upon the raw givenness of experience. In this sense, nature represents the immediacy of need, culture its formalization. Man may be "a rational animal," as Aristotle said, but in possessing the rational potential (...) which he intermittently actualizes, he never ceases to remain an animal grounded immediately in hunger, lust, and the multiple instances of natural desire. Plato waged a never-ending struggle against the lawless outbreak of the natural appetites, and his efforts to curb, discipline, and form them is a primitive paradigm of the activity of culture. Man's capacity for thought and reason, for sociality and humane consideration has made him a sculpture-building animal and has made it possible for him, as Cassirer said, to live in a symbolic universe which he has himself created. But while his basic reality is not physical but cultural and spiritual, his anchorage forever remains that of nature and of animal need. The measure of culture is, therefore, a measure of artistic transformation. Albert William Levi is the author of The Idea of Culture, of which this essay is a part. The David May Distinguished University Professor of the Humanities at Washington University, St. Louis, he is the author of Philosophy and the Modern World; Literature, Philosophy and the Imagination; Humanism and Politics; and Philosophy as Social Expression. His "De interpretatione: Cognition and Context in the History of Ideas" appeared in Critical Inquiry, Autumn 1976. (shrink)

One can sympathize with [Leo] Strauss' ultimate aim—to protect the validity of moral judgment against that form of relativism which would assess the value of great philosophic works simply in terms of how they satisfied the needs of the times for which they were written. But in believing that "historicism " meant "relativism," and that all attention to the temporal relevance of great doctrines in the history of ideas was somehow perverse, Strauss was profoundly mistaken. Hermeneutics is not axiology. Questions (...) of truth and validity are fundamental, but they are dependent upon a prior solution of the problem of meaning. And for the establishment of meaning, contextual analysis is crucial. For it is not as if ideas were the ghostly inhabitants of another world, logically cut off from human purposes and intentions. All three things exist: ideas, agents, and social contexts, and the best history of ideas is, I believe, constituted by the careful consideration of the multiple interrelationships between them. It is false to believe that texts exhaust their own meaning. For there is always an historical grounding and a web of person and social events that give them wider and deeper significance. And this is precisely why we must ask such questions as: What sort of society was the author writing for and trying to persuade? What were the conventions of communication and the literary forms of discourse current at the time? What was the author's class affiliation, his place in the social hierarchy of his age? And perhaps above all: What were his moral commitments, the structure of his ideals? Albert William Levi, David May Distinguished University Professor of the Humanities at Washington University, Saint Louis, is the author of Philosophy and the Modern World; Literature, Philosophy and the Imagination; Humanism and Politics; and Philosophy as Social Expression, and The Idea of Culture. His "Culture: A Guess at the Riddle" appeared in Critical Inquiry, Winter 1977. (shrink)