eliot's definition of culture

Instead, it is his yielding to the social, spiritual, ethnic, and even geographical realities of the varied peoples of the very English culture that he had earlier defined as the “whole life of the whole people.” If these two chapters have a common thesis, as Eliot’s titulary way of linking them suggests that they do, it can be found in the epigraph from the 20th-century British thinker A. N. Whitehead’s Science and the Modern World that Eliot cites at the opening of chapter 3: “A diversification among human communities is essential. 1952. From that, the health of the entire human community emerges. Some areas of the world, Eliot notes in ending his remarks on unity and diversity as regional issues, citing as an example India, where a Hindu and Muslim culture existed side by side at the time, have seen the evolution of competing cultures to a degree that would make Eliot’s comments on British regionalism seem a mockery. and that way of life is also its culture,” or it may be a way of life that a people share with other peoples but with whom they do not share a common culture, as in the case of Christian Europe. Rather, Eliot would like to imagine a society in which “both ‘religion’ and ‘culture’ . Eliot is wise to avoid particular examples, but who would deny that a people who do not believe in the values by which the culture claims that lives ought to be led are leading a sham cultural existence that cannot long sustain itself? The truth or falsity of a faith, then, does not matter as far as culture is concerned, so that a people with a “truer light” may have a culture inferior to a people who live a lesser faith with a greater intensity. While he avoids evaluating the pros and cons of that separation for the cultures of the north, he returns again to its consequence for the English. Home › American Literature › Analysis of T.S. Eliot’s Notes towards the Definition of Culture, Summary of Notes towards the Definition of Culture, Summary of T.S. Eliot quickly concludes in this particular case that “education is a strain” that very often “can impose greater burdens upon a mind than that mind can bear.”. Whether or not he succeeds in doing as much, his title boldly suggests that his is only a preliminary contribution to a dialogue that, once begun, can never be abandoned. T. S. Eliot, de son nom complet Thomas Stearns Eliot (26 septembre 1888 - 4 janvier 1965), est un poète, dramaturge et critique littéraire américain naturalisé britannique. . In his first chapter, Eliot discusses “The Three Senses of ‘Culture.’ ” (Again, putting quotation marks around the word culture reminds the reader that these are uncharted seas that nevertheless seem deceptively familiar.) Thus, Eliot’s presentation arrives at a critical moment: “[N]o culture can appear or develop except in relation to a religion.” Indeed, Eliot goes even further in linking a people’s culture to their belief system by noting that all that he has just said by way of describing how a culture may decline and disintegrate may also be said of the same phenomena as they would occur in the history of a religion. When a satellite culture has become united by language to another, he argues, it ought to abandon its own language in favor of the central culture for literary purposes. Eliot himself had been able to speak of progressive stages and levels of cultural development. If primitive and high were to be replaced by simple and complex, or if those words, too, seem too prejudiciously evaluative, then perhaps cluttered and uncluttered might do as well. Here Eliot freely admits that he is liable to trample on what others may regard as sacred ground by appearing to be elitist or exclusive in his definition of culture. Eliot’s contemporary readers would have been as equally well versed in that same proposition, however. What does Eliot mean by “culture”? The political, for one thing, bandy the word culture about quite freely. eliot’s has a strong reputation for our famous Mulled Wine and we have always been about innovation, delivering new cutting edge drinks to the on trade arena. Sorry, your blog cannot share posts by email. IT is questionable whether T.S. For Eliot to speak of regions and sects and cults within the context of a Christianized Western Europe is mandatory, then, since post-Reformation Europe, even within the relatively insular realms of the British Isles, had long ago become as fragmented religiously as it had always been regionally and, in the oldest sense of the term, tribally. Meanwhile, education is thought to be the panacea for “putting civilisation together again.” If by education in that regard, Eliot continues, we mean “everything that goes to form the good individual in a good society,” then he has no problem with that, revealing in the process his own definition of education. The only certainty is that Eliot’s efforts in that same regard and in the midst of that same pivotal century should at least provide a worthwhile point of reference for future thinkers and thinking on this critical and sensitive topic. Completing the CAPTCHA proves you are a human and gives you temporary access to the web property. This essay revisits Eliot’s seminal text “Tradition and the Individual Talent” (1919) which has been part of the central debates of literary discussions for almost a century. For the present-day reader reasonably well-schooled in the idea of culture, there may not seem to be anything new about Eliot’s observations in their most general sense. Origine, signification, caractère des Eliot, popularité... Découvrez toutes les infos sur le #prenom Eliot When Eliot, in chapter 6, takes up the topic of culture and education, the reader may recall that Eliot had, in chapter 2, argued that culture is better maintained and transmitted by the family than by those he calls educationists for the simple reason that the family unconsciously embodies the culture, while education, to be successful, must be a conscious process. But, he would add, let it be clear what one means to sacrifice when they speak of sacrificing culture. . Universities across Europe, however, should have “their common ideals” and “their obligations to each other.”, Eliot concludes on an ominous note regarding circumstances unique to the times, but that may reoccur without warning at any time. Eliot’s Notes towards the Definition of Culture, Study Guides of Notes towards the Definition of Culture, Study Guides of T.S. As he continues his survey of European cultural unity, he is indeed able to bring his own experience to bear by recounting in general but nevertheless detailed terms the 17 years, from 1922 to 1939, that he edited a literary review, the Criterion. Eliot goes as far as to assert that in the modern world education has become an abstraction, “remote from life” and implying a disintegrated society. This Eliot is willing to attribute to the regional divisions based on ethnicities that he desribed in the preceding chapter. Rather than revisit that earlier argument in chapter 6, then, Eliot analyzes the general expectations associated with the idea of education by the culture, in order to extrapolate a more general idea of how education might best serve cultural purposes. These more highly cultured groups—groups, that is, whose motive for being is shaped by cultural tensions—lead to further specialization, and that, of course, can lead to cultural disintegration, a point that enables Eliot to begin to focus his discussion on the contemporary scene. Although no longer an orthodoxy in our postmodern era, Eliot’s essay continues to influence current critical debates. In the Notes, Eliot presents culture as an organic, shared system of beliefs that cannot be planned or artificially induced. Eliot’s Notes towards the Definition of Culture, Synopsis of Notes towards the Definition of Culture, Synopsis of T.S. In other words, these “men of action,” the political, would not be isolated in their own dangerously and disproportionately powerful subculture but would instead be subject to the judgment of those who respect thought over action. The fixed poles of national and territorial loyalty become … Today such an idea might be called a meritocracy, and it seems to foster its own inequitable divisions. Eliot’s Notes towards the Definition of Culture, Simple Analysis of Notes towards the Definition of Culture, Simple Analysis of T.S. In a world where we often find ourselves alienated from people within our own national groups, Eliot explains it is through our shared and overlapping cultures, rather than political organisation, that we can better understand and benefit one another. Eliot’s idea of culture is made up with the idea that there are three levels of culture and that the highest level (society) is the one that must be defined due to the fact that one individual cannot encompass the culture as a whole. In any event, what must be most avoided is any effort by the state or other more rigidly organized entities, such as educators, to “stage-manage” cultural developments and dissemination in any conscious way, since that will automatically truncate the natural processes of growth and change that any culture requires. London: Faber. Eliot does take a tangent here, however, that may not find universal agreement. The religious sensibility becomes separated and distinct from the artistic, for example, or manners become a class distinction unique to a particular economic stratum within the society. Cambridge: Harvard University Press. Still, such distinctions can nevertheless be identified as “regional” for all the other reasons already cited. "Cuddy examines how the nineteenth-century union of evolution, history, and myth became Eliot's definition of the Western Tradition from Homer to the present. different kinds of groups, lead to a conflict favourable to creativeness and progress.” As he puts it, paraphrasing the Whitehead epigraph for effect, “One needs the enemy.” Indeed, the disastrous transformation of Italian and German cultures by the ideological single-mindedness of fascism provides Eliot with a vivid and recent illustration of what can occur when dialogue and debate cease within a culture. The Aims of Poetic Drama. And to survive for this purpose it must continue to be a literary language— not necessarily a scientific language but certainly a poetic one. Other nations of different habits are not enemies: they are godsends. Meanwhile, there are other crucial considerations, to say the least. It is possible, however, that after all is said and done, Eliot may have missed a critical beat in his analysis of what makes human cultures work and develop, a lapse for which he can be forgiven but which still should be brought to the attention of interested readers. Eliot’s is always the time-honored media via, middle way, of the Anglican tradition of England that was itself inspired by that people’s desire, during the Reformation, to be free of the dominance of what they regarded as a foreign culture, Rome’s, over their national religion and yet to remain true, by and large, to long-standing Catholic Christian practices, rituals, and devotions. 1949. 1948. Indeed, he imagines that at some future point in the development of a society stratified by class distinctions, congregations of elites will replace class structure by transcending it. . This is an Eliot who, far back in his own career as a social commentator, in essays such as The Function of Criticism in 1923 and After Strange Gods in 1934, had been arguing, sometimes stridently but always with a passionate cogency, against literary and other intellectual forces that he saw to be at enmity with his own cherished beliefs and attitudes. They can try, he nevertheless pleads, to preserve the legacy of Greece, Rome, and Israel to which Europe is heir, for, as he sees it, “these spiritual possessions are also in imminent peril.”. Quite simply, the processes by which cultures are formed and fostered may themselves have been undergoing a radical transformation in the 20th century, one that required an entirely new assortment of social methodologies for maintaining and transmitting them. "I do not believe that the culture of Europe could survive the complete disappearance of the Christian Faith," he concluded. From Poe to Valéry. You must pass through many centuries of barbarism. The result of the emergence of elites would, therefore, be that “all positions in society should be occupied by those who are best fitted to exercise the functions of the positions.” The danger of investing all cultural integrity in the hands of elites, however, is that they tend to become further and further isolated, one group from another, whereas the notion that there is within a culture, guiding and forming it, the elite enables its various groupings to interact more harmoniously for the common good. Rather, he says, the relationship should be regarded as one “between men of different types of mind and different areas of thought and action.”. should mean for the individual and for the group something toward which they strive, not merely something which they possess.” Religion can thus be “the whole way of life of a people, . This elite may represent or be constituted of the ruling or governing class in some instances, but “in concerning ourselves with class versus élites,” which is what for Eliot has been a primary focus of his argument throughout, “we are concerned with the total culture of a country, and that involves a good deal more than government.”. For the schools can transmit only a part, and they can only transmit this part … Men require of their neighbours something sufficiently akin to be understood, something sufficiently different to provoke attention, and something great enough to command admiration.”. It was published in book form in 1948. Perhaps there is, in other words, a point at which culture ceases to advance best by advancing unconsciously, and Eliot could not possibly have known that he was living through just such a period of not catastrophic but cataclysmic change, bringing with it not an end but the sort of new beginning that Eliot otherwise has always cherished. As a result, “[m]ost of my generalisations are intended to have applicability to all religion, and not only Christianity.” If, then, he nevertheless appears to be discussing matters that are wholly Christian, it is because he is “particularly concerned with Christian culture, with the Western World, with Europe, and with England.” Finally, he emphasizes as well that whether one is a believer or an unbeliever, no one can be so completely detached from the religious experience as to approach and discuss it in a wholly objective manner. Nothingness and Self-Contradiction: T.S. Eliot’s Notes towards the Definition of Culture, Criticism of Notes towards the Definition of Culture, Criticism of T.S. In an appendix, which comprises the English-language transcriptions of three radio broadcast talks that Eliot originally made in German in 1946, he comments on the unity of European culture. You may need to download version 2.0 now from the Chrome Web Store. So, then, Eliot can assert as well that “[t]o our Christian heritage we owe many things besides religious faith,” and that “this unity in the common elements of culture . Musing so, he points out the irrefutable fact that “no one nation, no one language, would have achieved what it has, if the same art had not been cultivated in neighbouring countries and in different languages.” From there, using the experiences of the American contemporary poet Ezra Pound, Eliot also establishes the influences of Asian, in this case Chinese, poetry on the languages of modern Europe to make a further point: “For when I speak of the unity of European culture, I do not want to give the impression that I regard European culture as something cut off from every other.” He holds this to be as true of painting and music as of poetry, and in the second of his three broadcasts, he extends the notion that there is a unified European culture as much to be found in ideas as to be found in the arts. The shape of that future, Eliot would be the first to admit (as he was also one of the first to contemplate), is anybody’s guess, but its arrival is ensured if the maintenance and transmission of culture become consciously treated as the official prerogative of bureaucratic and commercial interests. Here now, Eliot makes every effort to establish himself as one who is opposed neither to change nor to opposition. So, then, “[w]hat is important is a structure in which there will be, from ‘top’ to ‘bottom,’ a continuous gradation of cultural levels.” This culture must, meanwhile, be transmitted primarily by the family rather than what Eliot calls educationists, inasmuch as the latter will dispute whether or not there ought to be a class structure present in the society at all, while the family, rather than concerning itself with the pros and cons of a class structure, will naturally represent the values of the culture in miniature, whatever class the particular family embodies or belongs to. . At first all the functions of an early tribe, appearing in all their simplicity, are interwoven and almost indistinguishable. . After defining culture much in the same terms as he subsequently does in Notes, he makes it clear that, ultimately, there is no demarcation totally separating one human culture from another; still, he can insist on a unity of European culture. . Culture,” he says emphatically, “can never be wholly conscious.”. A culture in which these kinds of conflicts begin to occur represents a very advanced stage of civilization, Eliot proposes, for it requires an audience already aware of those tensions in order for a dramatist to articulate them. . London: London Library. That culture is made visible in their arts, in their social system, in their habits and customs, in their religion. . However, culture and religion, politics, and education together form a broader category, which is culture and the nation. Eliot takes up the views of Dr. Karl Mannheim to espouse his own opposing view. In each instance, he convincingly demonstrates that to varying degrees education has come to be seen as an instrument for advancing social ideals. gives an apparent meaning to life, provides the framework for a culture, and protects the mass of humanity from boredom and despair.”. His argument, in any case, regards the transmission of a culture, not the dynamics of its political and often military history. There can be no such thing, he asserts, if the countries of Europe are isolated from each other, as they had been, catastrophically, for the decade or more preceding his talk. “If Asia were converted to Christianity tomorrow,” he says in order to illustrate his meaning, “it would not thereby become a part of Europe,” because although Asia would have embraced Christian beliefs, it would not have acquired the traditions in the arts, law, and thought that have developed over centuries in Europe as a result of its own unique Christian experience. As much as such terms may make thinkers nowadays blush, he could point to primitive and high cultures in explaining how different rules and practices apply as cultures advance. This governing elite should, then, be required to study history and political theory, so that they are inculcated in the life of the mind. Eliot does not deny that those two words may be interchangeable in certain contexts, so his aim is not to erect any artificial distinctions between them but to define the one, culture, in such a way that it will not continue to be easily mistaken for being a synonym for “art” in general or, even more vaguely, for “a kind of emotional stimulant.” It is the latter case that he implies, and fears, is becoming the more and more common. Eliot therefore can conclude his first chapter by proposing that “any religion, while it lasts, . That unity is based, he feels, on Christianity, not as a communion of believers but as a common tradition. No doubt it remains to be seen how much the increasing pressure of both population growth and widespread urbanization on a virtually global scale during the 20th and 21st centuries may alone require an entirely new set of paradigms than Eliot’s. While Eliot may not have had any specific intention behind presenting such a detailed bibliographical history for the material at hand, the reader ought to be impressed by the fact that the ideas expressed therein did not simply spring full-blown onto the page in some effort of Eliot’s to write a book on the topic, but were themselves the products of much working out of issues and nuances over an extended period of time and in a variety of contexts and venues. Eliot’s Notes towards the Definition of Culture, Notes towards the Definition of Culture, Plot of Notes towards the Definition of Culture, Plot of T.S. This dramatic sense on the part of the characters themselves is rare in modern drama. In T. S. Eliot’s essay, Notes Towards a Definition of Culture, he makes the following claims. Eliot cites present-day communist Russia as an example of a culture attempting to export their revolution to all kinds of disparate cultures throughout the world by presenting theirs as a culture condoning the equality of cultures at all cost—a successful strategy despite its patently obvious contradictions. Where these three conditions—transmission through generations, regional flexibility, and diversity in unity—are not met, Eliot goes as far to say, a high civilization is not possible. The culture of the individual is “dependent upon the culture of a group or class and that the culture of the group or class is dependent upon the culture of the whole society to which that group or class belongs.” He begins his study with culture at the whole society level, setting out to avoid These satellite cultures, as Eliot comes to call them, using Ireland, Scotland, and Wales as outstanding examples, must be encouraged to maintain and nurture their original identities as well, but not so much as to cut themselves off completely from the primary culture, in this case England’s, through which they are linked to Europe and, through Europe, the world. When he uses England itself as the focus for a similar discussion, however, he is less sanguine, for while the two dominant religious cultures in England are both Protestant—the Established Anglican Church and the various Protestant sects that have splintered from it during the centuries—the English atheist still shares in the religious life of culture when it comes to signficant social events such as births, marriages, and deaths. A special exception could be made in the case of English, nevertheless, as a common tongue for all the peoples of the British Isles. Enter your email address to subscribe to this blog and receive notifications of new posts by email. So, then, his essay will ask “whether there are any permanent conditions, in the absence of which no higher culture can be expected.” Culture, for Eliot, is not something that one can “deliberately aim at” achieving, nor, one might suspect, changing either. Now, however, he emphasizes that he wishes to explore those same issues not from the point of view of the Christian apologist but from that of the sociologist. Eliot has in this book helped to define culture or even succeeded in specifying, as he seems to think he has done, the conditions of its survival. Not to belabor the matter, but it is necessary for the reader to note that Eliot is neither defending nor attacking a cultural elitism, only describing the manner in which such a state of affairs comes about. But if culture is a people’s lived religion, the converse is not necessarily true: that religion is a people’s lived culture. The difficulty there, of course, is that once one transcends the idea of a national culture, one has to abandon most of the political associations that culture also implies. Culture, then, can describe the development of an individual, he says, a group or class, or the society as a whole. Eliot’s chapters 3 and 4 are continuations of each other, inasmuch as he now sets out to describe how a unified culture must nevertheless both enable and express diversity in order to remain viable. At least that is the turn that Eliot’s thought begins to take in The Idea of a Christian Society and that terminates in his literally definitive statement on this important matter in Notes towards the Definition of Culture. As I have said, this does not imply that England must have produced the greatest poets. In his Notes Toward the Definition of Culture (1948) Eliot begins by exploring the evolution of simple cultures into complex ones. Since the Smithsonian Institution decided to include Elvis Presley’s guitar among those artifacts that define American culture, for example, individuals had become used to the idea that culture is not limited to highbrow pursuits and interests but is, much as Eliot defined it, the whole expression of the whole people. Furthermore, it would be unfair to define their ethnic background and the dialect and other idiosyncratic habits that have emerged from it as distinctions peculiar of a region inasmuch as Irish could be found in every major metropolis in England itself. Eliot’s Notes towards the Definition of Culture, NTA UGC NET English June 2020 Questions and Answers, Analysis of T.S. Throughout the book, Eliot has been defining culture as those inherited values, behaviors, and institutions that define the same people living in the same place, an idea borrowed somewhat from the early 19th-century German philosopher Georg Friedrich Hegel’s definition of nation. Eliot’s Notes towards the Definition of Culture, eliot, Eliot’s Notes towards the Definition of Culture, Essays of Notes towards the Definition of Culture, Essays of T.S. Eliot's Homogeneity and the Definition of Modernist Culture and Identity That while this culture is the expression of the whole people, that expression is continuously being modified, revised, and adjusted by the sometimes conflicting interactions and goals of the various groups, classes, and regions that make up any single culture. Notes towards the Definition of Culture (1948) Eliot himself gives an uncustomarily detailed account of the publication of Notes towards the Definition of Culture in his brief preface to the booklength edition first published in November 1948. The total exclusion of "politics" If there is a commonality to these assumptions that he raises only to challenge them, it is that they all emphasize the social benefits of education rather than promoting it for its own sake and as a force to help shape individual lives. In a talk broadcast to Germany soon after World War II and included in Christianity and Culture, Eliot referred to the variety of influences on English culture, and English literature in particular, as a central strength, and reason for its high achievements. Dialects provide a point of immediate reference, and Eliot uses the Irish for an example. The divergence of belief in Christianity that commenced in the 16th century may not be, in Eliot’s view, anywhere near as pernicious a sign of its decline as a cultural mainstay as much as an increasing tradition of a nurtured skepticism is. . Eliot breaks culture down into three classes: the individual, the group and whole society. While as a people they had long since, at least in Eliot’s time, lost their own language and were for the most part, as a result of English colonial policies in Ireland, English- speaking, the English that they speak retains idiomatic and other markers of their original Gaelic tongue. 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