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Harry Bredemeir - Experience Versus Understanding: Understanding Yourself in Twenty-First Century Societies

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Experience Versus Understanding: Understanding Yourself in Twenty-First Century Societies: summary, description and annotation

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Bringing into play a lifetime of sociological analysis, Harry Bredemeier here explores fundamental issues in epistemology and ethics and how social research has altered traditional views on such major subjects as the play of physical force in social life, the distinction between the physical and moral universe, risk taking and life making, rights and obligations in short the most basic questions posed for our times by the sociological tradition.

Bredemeier takes sharp issue with postmodern indictments of the Enlightenment movement of the early eighteenth century: that the Enlightenment was a cover for Western cultural imperialistic destruction of other cultures; that its glorification of reason undermined morality and paved the way for fascism and irrationality; or that it perpetuated a willful indifference to ecological concerns and to womens rights. The author clarifies all those issues and shows how reason, properly understood, transcends polemics that currently obfuscate appeals to experience.

Experience vs. Understanding covers a wide range of topics. Among them are the need for interpretation of experiences; responsibility for consequences of ones choices; the danger in not thinking beyond immediate perceptions; all human activities are governed by cultural rules; individual virtues such as intelligence or courage are not sufficient to evaluate actions; and the issues of national foreign policy parallel those of each persons policy towards other peoples. Experience vs. Understanding is a unique study that will be enjoyed by and beneficial to philosophers, sociologists, and political theorists, who are searching for the philosophical foundations of social science.

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EXPERIENCE VS UNDERSTANDING First published 1998 by Transaction Publishers - photo 1
EXPERIENCE VS.
UNDERSTANDING
First published 1998 by Transaction Publishers
Arrangement with Janus Publishing Company.
Published 2017 by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
711 Third Avenue, New York, NY 10017
Routledge is an imprint of the Taylor and Francis Group, an informa business
Copyright 1998 by Harry C. Bredemeier.
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
Notice:
Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe.
Library of Congress Catalog Number: 98-9739
Library of Congress Cataloging-in-Publication Data
Bredemeier, Harry Charles.
Experience vs. understanding : understanding yourself in twenty-first century societies / Harry C. Bredemeier.
p. cm.
Originally published : London : Janus Pub. Co., 1997.
Includes bibliographical references.
ISBN 0-7658-0446-8 (cloth : alk. paper)
1. Social psychology. 2. Social perception. 3. Social ethics. 4. Experience. 5. Comprehension. I. Title.
HM251.B626 1998
302dc21
98-9739
CIP
ISBN 13: 978-0-7658-0446-4 (hbk)
The Statue: What I was going to ask Juan was why Life should bother itself about getting a brain. Why should it want to understand itself? Why not be content to enjoy itself?
Don Juan: Without a brain, Commander, you would enjoy yourself without knowing it, and so lose all the fun.
The Statue: True, most true. But I am quite content with brain enough to know that Im enjoying myself. I dont want to understand why. In fact, Id rather not. My experience is that ones pleasures dont bear thinking about.
Don Juan: That is why intellect is so unpopular. But to Life, the force behind the man, intellect is a necessity, because without it he blunders into death. Just as Life, after ages of struggle, evolved that wonderful bodily organ the eye, so that the living organism could see where it was going and what was coming to help or threaten it, and thus avoid a thousand dangers that formerly slew it, so it is evolving today a minds eye that shall see ... the purpose of Life, and thereby enable the individual to work for that purpose instead of thwarting and baffling it by setting up shortsighted personal aims as at present.
George Bernard Shaw, Man and Superman, Act III
A rational environmental movement cannot be built on the demand to save the environment... Remaking the world is the universal property of living organisms and is inextricably bound up with their nature. Rather, we must decide what kind of world we want to live in and then try to manage the processes of change as best we can to approximate it.
R C Lewontin, Genes, Environments, And Organisms in Robert B Silvers (ed), Hidden Histories of Science, New York Review Book, 1995.
For Mary, for everything
And Myrna, who chanted
I can suggest the aim and the general theme of this book by locating it in a few recent literary and political contexts.
The first is provided by Tony Kushner. At the beginning of the second part of Angels in America, the part titled Perestroika, the worlds oldest living Bolshevik is declaiming in the Hall of Deputies of the Kremlin. He is unimaginably old and totally blind. He is so old Kushner gives him the name of Aleksii Antediluvianovich Prelapsarianov. He is lamenting the collapse of Marxist collectivistic theory as a guide to the changes that are necessary in human society. Just as he declaims that we must change but that we dare not do so without some guiding Theory, an Angel in America crashes through the ceiling of Prior Walters bedroom, and announces that Prior is to be the Messenger of a New Theory for our present age of anomie, of normlessness.
It seems, we later learn from the Angel, that human beings have so bankrupted the moral universe that even God has thrown up His hands in despair and abandoned everything, including His Managing Angels. They have decided that the only way to get Him back is to halt the mad human accelerated rate of normless change, and return to a condition of stasis.
The play is a dramatic and funny statement of a deep problem.
The second context is provided in an observation by John le Carr in an OP-ED piece in The New York Times of 14 December 1994. Tt is already clear to a hedgehog, as the Russians would say, that the Western powers never had the faintest idea what to do with the world if they ever freed it from Communism.
A third context: close to the end of his gripping, almost mythic, novel, The Waterworks, E L Doctorow has his narrator wonder about the possible utility of writing the story which, in fact, turns out to be the novel. Writing it would, he says, be a ritual by which we could acknowledge ourselves for what we were. Ill grant you, perhaps it is sentimentalism to think a society is capable of being spiritually chastened in some self-educative way, of pulling itself up just one rung at a time toward moral enlightenment. Perhaps it is; but certainly not to think a society is so capable is to guarantee that it will not pull itself up at all.
I do not want to help guarantee that; so I make the effort that is the argument of this book.
Finally, in a penetrating essay in the March 27, 1997, New York Review of Books, Robert Darnton reviews and rejects several postmodern indictments of the Enlightenment movement of the early eighteenth century. The now-familiar indictments are that the Enlightenment was a cover for Western cultural imperialistic destruction of other cultures; its glorification of reason undermined morality and paved the way for fascism and irrationality; and it perpetuated a macho indifference to ecological concerns and to womens rights. I think this book clarifies all those issues and shows how reason, properly understood, transcends the polemics that currently obfuscate them.
1 E L Doctorow, The Watetworks, (New York, Random House 1994), page 236.
Part 1
Actions and Consequences
The Interpretation of
Experience
I start with the folklore that people learn from experience, and that experience is the best teacher. There is some truth to it; but without important qualification it can be dangerously inadequate and misleading.
Consider the experiences of sunrises, sunsets, and the alternation of seasons. The sensory perceptions of where the sun appears in the sky, of night and day, of warm and hot summers and cool-to-cold winters are one thing. The experience of comprehending them as effects of the rotation of the earth on its axis and the earths angle of inclination is another thing. The sensory experiences are far from the best teachers of the understandings. Indeed, no one would learn much at all from those experiences alone.
Consider some other examples. Is the experience of a caress of a clitoris or a penis a lewd gesture, a joy of loving, a lascivious indulgence, an incestuous advance, a sharing of intimacy, natural fun? The experience itself will not teach you.
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