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66 of 70 people found the following review helpful:
5.0 out of 5 stars
A Cultured Book about Culture, June 24, 2000
This review is from: An Intelligent Person's Guide to Modern Culture (Hardcover)
Roger Scruton has written a very good book. He divides culture into three 'forms': common, high, and popular. He is unashamed in his belief in the primacy of high culture, which is linked to common culture, and considers what popular culture offers far less significant than what higher culture gives us. But that does not mean that Scruton merely dismisses popular culture; rather, it takes up at least three chapters, in which Foucault, Derrida and youth culture (including music) are carefully examined and the bankruptcy of their appeal easily exposed. In that sense the book lives up to the title of the series ('An Intelligent Person's Guide to... '), and Scruton is quite clear on this in the preface. Its audience is thus university students and academics, and possibly the interested, educated common reader. I consider the chapter on youth culture ('Yoofanasia') particularly good and it is just unfortunate that those who may well have their eyes opened by it are the least likely to read it - or to be able to read it. This is, and will continue to be, an unpopular book in fashionable circles; after all, it is by an unfashionable man. On these grounds alone, the book demands to be read, and those with strong ideas on culture will not fail to engage with it.
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55 of 63 people found the following review helpful:
3.0 out of 5 stars
Insightful here and there, July 3, 2000
By A Customer
This review is from: An Intelligent Person's Guide to Modern Culture (Hardcover)
For those familar with Roger Scruton's brillant essays for City Journal, this book offers more of the same. And, while Scruton vigorously argues against the virulent form of nihilism that characterises our age, his own philosophical timidity leaves little by way of solution to many of the problems he lays at the door of modernity and its proponents. In the first chapter, Scruton provides a kind of reductivist anthropological-psychological analysis of religion that would seem to completely demystify Christianity. Scruton notes the important social and psychological functions "ritual" plays in affirming moral identity and transitional phases in an individual's life with respect to the collective an individual helps comprise. Scruton then develops this line of thought by way of introducing his working thesis: when a civilization no longer believes in God, it can either affirm those values that speak to the human Good religion held in place, or it can attempt to find some sense of authenticity and meaning in rejecting the Old Order altogether. Scruton claims his book will argue for the first option, given the destructive, evil nature of the latter. However, herein lies the problem: by adhering to a form of what seems to be little more than a variation on Enlightenment pragmatic liberalism, Scruton himself falls victim to nihilism. His language implies that he himself rejects the idea that there is a transcendent, mind-independent Truth that ontologically grounds man's being. But if this is the case, whatever moral or aesthetic view of the world one adopts will be as arbitrary as any other: reason will not be able to determine a 'fact of the matter' with regard to the Good. In the face of such a state of affairs, Scruton seems to recommend that we avoid those things that are harmful to a virtuous order of things -- this being understood in Aristotelian terms. But if there is no God, then, as the nihilist would say, everything becomes lawful. The anemic version of liberalism afoot here is just that: either you side with the Old Order -- God, Tsar, and Country (in that order) -- or you try and provide people with a reason for believing in empty philosophies. The same revolutionary relativism that Scruton takes to task in modernity has infected Scruton's own philosophical assumptions. This does not change the fact, however, that he offers many excellent insights and critiques of modernity. The latter is what recommneds reading this book.
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25 of 30 people found the following review helpful:
4.0 out of 5 stars
"May I Know the Whole ..., July 30, 2004
This review is from: An Intelligent Person's Guide to Modern Culture (Hardcover)
of which you are so beautiful a part," was a favourite prayer of the man about whom I wrote my doctoral dissertation, the philosopher of religion, William Earnest Hocking. Scruton's conclusion to his work on modern culture reminded me of that prayer. Initially, like many other reviewers on this site, I was annoyed with what I thought were too few answers. And yet the more I pondered Scruton's reference to to the natural piety of Wordsworth, and the ethos of Confucianism, I found myself agreeing with the suggestions he offers. Again, as with at least one other reviewer, I felt that "Yoofanasia" is worth the price of the book. The tragedy is, indeed, that many of those who might benefit most from these insights are probably unlikely to read the book or this chapter and possibily unable to do so. As one who second career involved thirty years of trying to get adolescents to learn to think, and who refused to buy into the cult of self-esteem and child-centred education, Scruton is right on in this analysis. When I pondered my own experience of how ungrateful were most of these charges of mine, it seemed eminently clear that natural piety could provide some corrective to that and the civility, courtesy, and deference to wisdom of traditional Confucianism could do that as well. I recommend the book particularly to educators concerned about schools which are warehouses for adolescents and for those who want to make of them anything but. I recommend it for those concerned with media ecology. I recommend it for those whose own hearts leap up when they behold rainbows in the sky, or the warmth of furry, purring kittens, or the smiling, silent face of their beloved. Catherine Berry Stidsen, Cayuga, Ontario, Canada
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