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The end of culture: The collision of practicality and aesthetics in 20th-century American literature and thought.

机译：文化的终结：20世纪美国文学和思想中实用性和美学的碰撞。

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Willa Cather argued that culture is not a means to an end--it has no end; she insisted that it does not have a "use value," that it cannot be accounted for, and that it can only be understood outside the means-end paradigm. Removed especially from politics and economics, culture, she maintained, was abstract, pure, not for reason or profit. Cather was not alone in her opposition to result-oriented thinking. This dissertation demonstrates that in the early twentieth-century the pragmatic values of purpose, action, application and social reform threatened such a view, challenging the Arnoldian idea that "culture" (like art) is by nature disinterested. Arguing that Cather's views are exemplary of a broader struggle at this time to resist the threat of industrialism by entrenching the authority of a genteel (cultural) aesthetic, I examine an unmined tension in America between "abstract" and "practical" pursuits, a tension that became increasingly visible in the twentieth-century as science gained authoritative momentum and began to offer unprecedented possibilities for commercial and industrial enterprise. Focusing on the fiction and essays of Willa Cather, novels by Frank Norris and Ralph Ellison, and the ideas of influential intellectuals, such as W. E. B. Du Bois and John Dewey, I retrieve both the controversy over the emergence of science as a commercial endeavor and the debates over the definition of education, as it became more responsive to the needs of a practical society, and contend that the erosion of the classic distinction between "culture" and utility--ideal and practical--meant the disruption of ethnic, racial and class distinction and the development of a new cultural aesthetic.; Evincing a commitment to the distinction of culture and commerce in several different disciplines, I maintain that it is at the heart of the idea of aesthetics, which I characterize in opposition to the idea of Democracy. I pay close attention to the rise of pragmatism (and its challenge to philosophical idealism), and to Dewey's insistence that the principal obstacle to Democracy was the powerful alliance of class privilege with philosophies of education (beginning with Plato) that sharply divided mind and body, theory and practice, culture and utility. Especially pernicious among educators, Dewey believed, was the distinction between culture and utility, a dualism, he wrote, "itself imbedded in a social dualism: the distinction between the working class and the leisure class." Following this problem into mid-century, I find that in Invisible Man (1952), the legacy of these questions surfaces in regard to race. My analysis of this text links it to the ideas of Du Bois, who explicitly addressed racial hierarchy in terms of the practical/cultural split. I chart the course of this dichotomy in American American history by looking at the influence of Du Bois on Ellison, concluding that Du Bois' idea of "higher aims" is indeed at the heart of Ellison's aesthetic theory, though Ellison attempts to reconcile the two historically separate realms, a position which indicates the tenacious legacy of pragmatism. (Abstract shortened by UMI.)

机译：威拉·凯瑟（Willa Cather）认为文化不是达到目的的手段，它没有终点。她坚持认为它没有“使用价值”，无法解释它，并且只能在手段端范式之外理解。她坚持认为，文化特别是从政治，经济，文化中删除，是抽象的，纯洁的，而不是出于理性或利益。凯瑟并不孤单地反对以结果为导向的思维。这篇论文表明，在二十世纪初，目的，行动，应用和社会改革的实用价值威胁了这种观点，挑战了阿诺德关于“文化”（像艺术）天生就无私的观念。争论凯瑟的观点是此时通过加强绅士（文化）美学权威来抵抗工业主义威胁的更广泛斗争的典范，我考察了美国在“抽象”和“实用”追求之间的一种不为人知的紧张局势，一种紧张局势在20世纪，随着科学获得权威力量并开始为商业和工业企业提供前所未有的可能性，这一点在二十世纪变得越来越明显。着眼于Willa Cather的小说和散文，Frank Norris和Ralph Ellison的小说以及WEB Du Bois和John Dewey等有影响力的知识分子的思想，我既回顾了关于科学作为商业努力的兴起的争议，也讨论了关于教育的定义的辩论，因为它对实际社会的需求越来越敏感，并认为“文化”与实用性之间的经典区别（理想的和实践的）的侵蚀意味着种族，种族和文化的破坏。阶级区别和新文化美学的发展。我坚持要在几个不同的学科中区分文化和商业，因此我坚持认为这是美学思想的核心，这是我反对民主思想的特征。我密切关注实用主义的兴起（及其对哲学唯心主义的挑战），以及杜威的坚持，即民主的主要障碍是阶级特权与教育哲学（从柏拉图开始）的强大联盟，这种思想和身体急剧分裂，理论与实践，文化与效用。杜威认为，在教育工作者中特别有害的是文化和效用之间的区别，一种二元论，他写道：“它本身就被社会二元论所根深蒂固：工人阶级和休闲阶级之间的区别。”在进入本世纪中叶之后，我发现在《看不见的人》（Invisible Man，1952年）中，关于种族的这些问题的遗产浮出水面。我对本文的分析将其与杜布瓦（Du Bois）的思想联系在一起，杜布瓦（Du Bois）从实践/文化分裂的角度明确论述了种族等级制度。通过观察杜波依斯对埃里森的影响，我在美国历史上描绘了这种二分法的过程，得出结论，杜波依斯的“更高目标”的思想确实是埃里森美学理论的核心，尽管埃里森试图调和两者。在历史上是分开的领域，这表明实用主义的顽强遗产。（摘要由UMI缩短。）

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作者
Savelson, Kim Anne.;
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作者单位

Brandeis University.;

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授予单位 Brandeis University.;
学科 Literature American.; American Studies.; History United States.
学位 Ph.D.
年度 1998
页码 238 p.
总页数 238
原文格式 PDF
正文语种 eng
中图分类美洲史;
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The end of culture: The collision of practicality and aesthetics in 20th-century American literature and thought.

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