Foundational definitions of culture

Full Answer Section

1. Matthew Arnold – Culture and Anarchy

Chosen Passage: "Culture, then, is a study of perfection. It moves by the force, not merely or primarily of the scientific passion for knowing, though this too it uses; but more especially of the moral and social passion for doing good. And because men are all members of one great whole, and have sum of common humanity, they carry about with them, in their individual characters, the elements of a common perfection. The great aim of culture, therefore, is to connect the best knowledge and thought of the world, and to make it prevail." (Arnold, 6)

Elaboration and Persuasiveness: I chose this passage because it succinctly encapsulates Arnold's elitist and aspirational view of culture as a pursuit of "perfection," primarily through the study of "the best which has been thought and said in the world." His emphasis on a universal "common perfection" suggests a singular, ideal standard that humanity should strive towards, implying a hierarchical view where some cultural expressions are inherently superior to others.

While I find Arnold's emphasis on the pursuit of knowledge and moral betterment valuable in a broad sense, I do not find his definition of culture entirely persuasive in a contemporary context. His definition feels prescriptive and exclusionary, privileging a specific canon of Western European high culture. It overlooks the vast diversity of human expression and the inherent value in various cultural forms that might not fit his "best" criteria. It also risks equating "culture" with a leisure pursuit for the educated elite, rather than recognizing its pervasive presence in all aspects of human life. His argument for a universal standard of perfection also struggles to account for the situated and often conflicting values within different societies.

2. F.R. Leavis – Mass Civilization and Minority Culture

Chosen Passage: "Upon the health of this minority depends the health of the greater civilization. The minority, in the society of the future, will be more important than ever before, and it will be a comparatively small minority. It will be more important than ever before because the responsibility of keeping alive the higher old forms of the culture – those which are essential to it – will fall to this minority." (Leavis, 14)

Elaboration and Persuasiveness: This passage vividly illustrates Leavis's concern with the detrimental effects of "mass civilization" on what he perceives as authentic culture. It highlights his belief in a necessary "minority" – an intellectual elite – whose role is to preserve and uphold the "higher old forms" of culture against the tide of popular, often debased, mass culture. He sees this minority as the critical custodians of cultural health.

Leavis's definition of culture, intertwined with his critique of mass society, is similarly unpersuasive to me, much like Arnold's, though perhaps more urgently defensive. While his concern for depth and quality in cultural production is understandable, his solution is deeply problematic. The idea of a small, self-appointed minority dictating what constitutes "true" or "healthy" culture is inherently undemocratic and dismissive of popular forms of expression that hold significant meaning for large populations. It creates an unnecessary binary between "high" and "low" culture, failing to acknowledge the complex interactions and influences between them. Furthermore, it often carries a nostalgic longing for a past cultural golden age that may never have existed in the idealized form he envisions.

3. Raymond Williams – Keywords: A Vocabulary of Culture and Society

Chosen Passage: "The difficulty of the word [culture] is not only a historical development, but a complexity of its uses. The complex of meanings thus indicates a contention about the organization of experience. For there are two main senses: (i) culture as a general process of intellectual, spiritual, and aesthetic development; (ii) culture as a particular way of life, whether of a people, a period, a group, or humanity in general. But also (iii) culture as the works and practices of intellectual and especially artistic activity." (Williams, 87)

Elaboration and Persuasiveness: I selected this passage because it perfectly demonstrates Williams's comprehensive and nuanced approach to defining culture, explicitly acknowledging its historical evolution and the inherent "contention" in its usage. He doesn't offer a single, prescriptive definition but rather dissects its multiple, often overlapping, senses. This includes the Arnoldian notion of "perfection" (i), but critically expands it to include culture as a "whole way of life" (ii), encompassing everyday practices, beliefs, and social structures, and also recognizing it as artistic production (iii).

I find Williams's definition the most persuasive by far. Its strength lies in its intellectual honesty and its analytical rigor. By identifying the various historical layers and contemporary uses of the term, Williams liberates "culture" from the narrow, often elitist, confines of Arnold and Leavis. His "whole way of life" concept is particularly powerful, as it allows for the examination of everyday practices, popular culture, and the lived experiences of all social classes as legitimate forms of cultural expression. This inclusive approach resonates strongly with my personal understanding and provides a far more robust framework for cultural analysis, acknowledging its pervasive and dynamic nature across all facets of human society.

Sample Answer

Critically Evaluating Foundational Definitions of Culture

My personal understanding of culture has always been an evolving tapestry, woven from shared experiences, values, and practices that define a community or group. It encompasses everything from the language we speak and the stories we tell, to the food we eat, the rituals we observe, and the art we create. Culture, to me, is both inherited and constantly reinvented, acting as a lens through which we interpret the world and connect with one another. It's an active process of meaning-making, rather than a static entity. Reflecting on this, I see how certain aspects of my own cultural background – growing up in a specific urban environment, exposed to diverse traditions, and influenced by popular media – have shaped my worldview and aesthetic preferences. This dynamic and inclusive perspective provides a useful framework for evaluating the foundational definitions offered by Arnold, Leavis, and Williams.