The Historical Expansion of Philosophy of Culture

Abstract

In this paper, I would like to point out the historical expansion of the philosophy of culture from ancient times (especially in Greece and Rome) to the modern era (Hegal). Since the birth of Western culture in the Greco-Roman world, culture has usually been studied in three orders. The first order is the technical one (in philosophical terminology, a charge of poiesis), which ranges from the construction of houses to the wider variety of tools of wood, stone, bone, metal, etc. The second order is organisation and the articulation of function, for example, or the one of law (in philosophical terminology, order of praxis), which covers various political organisations, customs and moral rules. The third order is one of words and ideas (in philosophical terminology, order of theory), encompassing multiple religious and philosophical stories about the origin of the cosmos, humanity, and the people themselves. Into this forum and in this dialogue come some key questions. Can one global worldview be constructed using science and a philosophy ? Can philosophy and science replace the worldview? Can the current reflective awareness of science and philosophy replace the system of unconscious habits, the design of the worldview? Can the text continually modify the software and the hardware? Can the message change the medium? Reflection and criticism have their place and their time, and the worldview as well. Suppose a man is in a conversation, as Gadamer insists ; Can the conversation, with its double participation of reflexive conscience and unconscious assumptions on the other, take the leadership of personal and collective human life? Can it do so in better conditions than at other moments when this double assistance offers more modest horizons?