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Normative Cultures
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17 August 1995

A philosophic study of theory and practical reason focusing on social obligation and personal responsibility. It draws on Chinese as well as Western Traditions of philosophy
The great civilizations of the world are very different from one another, indeed more strangely different the closer they come in economic, social, and cultural interaction. Yet each claims to be a normative way of being human. At the very minimum human achievement requires competence in the conventions of one's own civilization. To be human is to participate in a conventional culture, and the normatively human conventional cultures are different. Here is the "clash of civilizations": Without commitment to some conventions of civilized humanity, no one can be human; yet the conventions are different, perhaps even opposed.
Two problems bring philosophy to the refiner's fire. How can we conceive of human culture across the differences of civilized cultures? This is a problem about the nature of theory itself. It calls for a new theory of theorizing that at once provides synoptic understanding and recognized differences and incommensurabilities. Many postmodern critics have thundered against theories that oppress by the value-laden bias of their own forms, and by the interest guiding their forms. Neville provides a theory of theories that responds to these challenges and addresses the problem of theorizing across different cultures.
The other problem is how to exercise practical reason across cultures expressive of different civilizations. How can human beings be responsible in a world where all values seem culture-bound and the obvious solution seems to be moral relativism that trivializes responsibility? Neville presents a theory of practical reason oriented to objective norms determined cross-culturally and based on a Confucian sense of the ritual character of the most important levels of moral life.
This book completes Neville's series, Axiology of Thinking, a trilogy of systematically related studies of valuation in four kinds of thinking: imagination, interpretation, theorizing, and the pursuit of responsibility. Reconstruction of Thinking and Recovery of the Measure, both published by SUNY Press, are companion volumes.
"The subject of Neville's Normative Cultures is the rebirth of philosophy as a 'worldly' enterprise. There is no topic more significant than this one for the philosopher truly responsive to the present demands of his discipline." — David L. Hall, The University of Texas
Preface
PART 4. THEORY
Preliminary Remarks: On Synopsis
1. The Problem of Theory
I. New Requirements for Theory
II. The Timeliness of Theory
III. Theory as Synopsis: Importance, Unity, Diversity
IV. Orientation: Responsibility through Theory
2. Importance
I. Value-ladenness in Theory
II. Value-blindness in Theory
III. The Nature of Importance
IV. Comparison as the Synoptic Display of Importance
3. Unity
I. Vagueness and Specification
II. Selection and Trivialization
III. Comparative Categories
Theory: A Process of Comparison
4. Deference
I. The Infinite and Incomparable Value of Each Thing
II. Pious Deference
III. Theory as Responsible Deference
IV. Theory: A Process of Dialectic—Tragedy and Promise
PART 5. RESPONSIBILITY
Preliminary Remarks: The Pursuit of Responsibility as Practical Reason
5. Ideal Norms
I. Norms of Order
II. Norms of Deference
III. Norms of Engagement
IV. Norms of Identity
6. From Objective Obligation to Personal Responsibility
I. Obligation and the Human Condition
II. Personal Responsibility, Universal, and Individually Channeled
III. The Social Public and the Creation of the Private
IV. Normative Identity for Persons and Communities
7. Ritual and Normative Culture
I. A Conception of Ritual
II. The Objective Types of Norms
III. The Subjective Types of Norms
IV. Normative Culture: The Roles of Ritual
8. Practical Reason
I. Public Practical Reason
II.Personal Practical Reason
III. Theory as Orientation for Practical Reason
IV. Normative Cultures
Notes
Bibliography
Index