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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.

The philosophy of culture put forward by Šalkauskis is a version of political philosophy. By using a typology of the relationship between philosophy and democracy we attempt to prove that his philosophy of culture encompasses not one but few different understandings of the relationship between democracy and philosophy. By comparing the ideas of Šalkauskis with the issues of contemporary political philosophy we can see that democracy today is developing by distancing itself from the principles that Šalkauskis presented in his philosophy of culture. The philosophy of culture as developed by Šalkauskis has two distinctive features. First of all, Christianity is interpreted through the matrix of culture and this is why it becomes compatible with democracy. Secondly, philosophy of culture is consciously transformed into ideology and this transformation is what allowed it to become an important factor in political discussions.

The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas's philosophy of culture. Firstly what is discussed is the problem of the separation between culture and nature, and then the concept of cultural activity and creation is analyzed. In cultural philosophy it is not enough to reflect on the cultural act of creation. Creation is the discovery of the world's essential forms of expression. Ideas need to be discovered and only then they can be materialized and communicated to others in such an objective way. Therefore, culture must be understood as the communication of meaning. Cultural objects refer not only to the actions that create them, but also to the demands placed on potential perceivers.

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 purpose of this paper is to determine the influence of theoretical approaches to the philosophical concepts of culture M. M. Bakhtin on the genesis and implementation of historical and anthropological concepts and renovations mentality and socio-cultural characteristics and behavior of individuals and societies of the past. Methodology. Methodological tools are methods of system and source analyses. Theoretical basis and results: analyzes the concept of the philosophy of culture such M.M. Bakhtin as a carnival, folk culture, culture of humor, doubleworld, concept social-cultural projection material and cultural bottom and its impact on the culture of laughter European Middle Ages and Renaissance. Methodological approaches Bakhtin recreated for historical and anthropological reconstruction mentality and socio-cultural realities of the high Middle Ages and the Renaissance. Investigated the perception of philosophical and cultural concepts M. M. Bakhtin, the scientific community and their impact on the historical and anthropological studies. It was also analyzed the influence of the respective ideas M.M. Bakhtin's historical and anthropological studies of the last quarter of XX - beginning of XXI century. in particular on the work of D. Likhachev, A. Gurevich, E. Thompson and other researchers. Conclusion: concept of the philosophy of culture, MM Bakhtin, in particular, the culture of humor, the popular perception of the world, carnival, social and cultural doubleworld, reconstruction of the domestic foundations of culture laughter Europe era high Middle Ages and the Renaissance were one of the most important conceptual elements in the study of the mentality of socially significant behavior and daily life as these periods, so or any other, from the early Middle Ages to the present.