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This essay takes the challenges posed by a definition of the baroque as model for thinking about the ways in which problems in aesthetic history can shape a philosophy of culture. Attempts to define the baroque as a period within art history have led to an astounding degree of confusion. The search for unifying stylistic markers amid this confusion has led critics to seek deep structures, while historical analyses of the deep structures fail to sustain their connections to style or form. Using the baroque as a model, this essay looks at examples from the visual arts & architecture in order to demonstrate the ways in which deep-structure theories of culture falter by presupposing a more rigid distinction between surface & depth than may be the case. Drawing in part on Deleuze's notion of the fold, this essay proposes that we look at culture as driven by forces that are both materialized in surfaces that are themselves part of any "deep structure.". 10 Figures, 39 References. Adapted from the source document.

In this book, one of America's leading philosophers offers a sweeping reconsideration of the philosophy of culture in the twentieth century. Morton White argues that the discipline is much more important than is often recognized, and that his version of holistic pragmatism can accommodate its breadth. Going beyond Quine's dictum that philosophy of science is philosophy enough, White suggests that it should contain the word "culture" in place of "science." He defends the holistic view that scientific belief is tested by experience but that such testing is rightly applied to systems or conjunct

Questions of ethics and the study of culture are tightly interwoven. Are we to see ethics as one thread in the fabric created by human culture or does ethics rather transcend culture? The discussions in this volume take place within this spectrum. Eleven Wittgenstein scholars explore how ethics is embedded in everyday activities and speech. The topics dealt with range from the ways we speak about human practices and nature, religious belief, gender, and moral understanding to questions about ...

Tracing the trajectory of the author's philosophical career through a selection of his essays, this book addresses specific issues in American thought and culture. It constitutes a mosaic of his philosophy, showing its roots in an American conception of experience

The paper explores the paradoxes of the political philosophy of liberalism. Liberal conception of justice is incapable of providing grounds for an identity of liberalism. Liberals do not have a moral conception of their own. This is a source of a paradox. Political identity points to morality and moral identity points to politics. The aim of this paper is to clarify this paradox. Political liberalism is based on certain assumptions of a philosophy of culture. Liberals defend a conception of culture which justifies their inconsistencies. They lack any coherent conception of morality and politics. The article is an attempt to prove this by using the "final position" – an alternative to the Rawlsian "original position".

The paper explores the paradoxes of the political philosophy of liberalism. Liberal conception of justice is incapable of providing grounds for an identity of liberalism. Liberals do not have a moral conception of their own. This is a source of a paradox. Political identity points to morality and moral identity points to politics. The aim of this paper is to clarify this paradox. Political liberalism is based on certain assumptions of a philosophy of culture. Liberals defend a conception of culture which justifies their inconsistencies. They lack any coherent conception of morality and politics. The article is an attempt to prove this by using the "final position" – an alternative to the Rawlsian "original position".

[only abstract in English; full article and abstract in Lithuanian] The paper explores the paradoxes of the political philosophy of liberalism. Liberal conception of justice is incapable of providing grounds for an identity of liberalism. Liberals do not have a moral conception of their own. This is a source of a paradox. Political identity points to morality and moral identity points to politics. The aim of this paper is to clarify this paradox. Political liberalism is based on certain assumptions of a philosophy of culture. Liberals defend a conception of culture which justifies their inconsistencies. They lack any coherent conception of morality and politics. The article is an attempt to prove this by using the "final position" – an alternative to the Rawlsian "original position". ; [straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Liberalai neturi tik jiems būdingos politikos sampratos, nes privalo siūlyti ir neliberalams priimtiną politinio teisingumo sampratą. Be šito jie nepateisintų liberalų vardo. Liberalų politinė koncepcija nėra vien tik jų tapatumo pagrindas. Moralės požiūriu jie taip pat neturi tik savo koncepcijos. Apie moralinius dalykus liberalai kalba remdamiesi ta pačia politinio teisingumo matrica. Tai sukuria paradoksą. Politinis liberalų tapatumas nukreipia į moralę, o ši – į politiką. Straipsnio tikslas – paaiškinti šį paradoksą. Siekiama įrodyti, kad politinis liberalizmas yra kultūros filosofija. Neturėdami savo politikos ir moralės sampratos, liberalai gina tam tikrą požiūrį į kultūrą. Jų politinė filosofija yra kultūros filosofijos dalis. Šis dalykas įrodinėjamas naudojant alternatyvą Rawlso pirminės pozicijos koncepcijai – paskutinės pozicijos idėją.