The Decline Of Sensate Culture

In this probing work, Brown grapples with the reasons so many moderns worship the sensuous, the material, the colossal--but still feel empty and shallow. He finds the roots of cultural disintegration in the abandonment of the spiritual dimension.

Why have so many lost confidence and hope in spite of the progress of modern times? Why do even those who deny their despair run ever faster in pursuit of pleasures that burn all thought from their minds? Distinguished Christian thinker Harold O. J. Brown argues in this incisive analysis that our culture suffers such symptoms because we have cut ourselves off from our spiritual roots. We are in the last stages of what the late Russian scholar Pitirim Sorokin called a late, degenerate, sensate culture. Furthermore, this crisis of culture is too opaque to be penetrated by human understanding and efforts alone. Instead we must begin by confessing our need for grace and wisdom from above. Brown shows how, with that confession, Christians may be able to point the way out of cultural despair. They above all people know the power of faith, hope, and love. Hence the author can conclude that, There are some indications that disillusionment with the fading favors of a rotting sensate culture is causing people to become receptive to solutions that are identifiably Christian.

This classic work is a revised and abridged version, in a single volume, of the work which more than any other catapulted Pitirim Sorokin into being one of the most famed figures of twentieth-century sociology. Its original publication occurred before World War II. This revised version, written some twenty years later, reflects a postwar environment. Earlier than most, Sorokin took the consequences of the breakdown of colonialism into account in discussing the renaissance of the great cultures of African and Asian civilization. Other than perhaps F.S.C. Northrop, no individual better incorporated the new role of the Indian, Chinese, Japanese, and Arabic peoples in this postwar world. Sorokin came to view social and cultural dynamics in terms of three major processes: a major shift of mankind's creative center from Europe to the Pacific; a progressive disintegration of the sensate culture; and finally the first blush of the emergence and growth of a new idealistic sociocultural order. This volume is perhaps most famous for revealing Sorokin's remarkable efforts to understand the relationship of war and peace to the process of social and political change. Contrary to received wisdom, he shows that the magnitude and depth of war grows in periods of social, cultural, and territorial expansion by the nation. In short, war is just as often a function of development as it is of social decay. This long-unavailable volume remains one of the major touchstones by which we can judge efforts to create an international social science. There are few areas of social or cultural life that are not covered—from painting, art, and music, to the ethos of universalism and particularism. These are terms which Sorokin introduced into the literature long before the rise of functional doctrines. For all those interested in cultural and historical processes, this volume provides the essence of Sorokin's remarkably prescient effort to achieve sociological transcendence, by takin

Sorokin and Civilization is a festschrift to Pitirim Sorokin, one of the most famed figures of twentieth-century sociology and first president of the International Society for the Comparative Study of Civilizations (ISCSC). He was a giant of the twentieth-century stage in the larger world as well. He debated with Trotsky, exchanged ideas with Pavlov, and received a personal invitation to meet with President Masaryk of Czechoslovakia. His principled dissent from sociological orthodoxy frequently anticipated that of Charles Wright Mills, Alfred McClung Lee, and Alexander Solzhenitsyn. He was, to paraphrase Joseph Ford, a scholar among statesmen and a statesman among scholars. The volume is divided into four parts: "A Life Remembered"; "Sorokin as Gadfly"; "Sorokin's Methodology"; and, "Applying Sorokin's Theories." Contributors and chapters to this volume include: "Sorokin's Life and Work" by Barry V. Johnston; "The Sorokin-Merton Correspondence on Puritanism, Pietism, and Science" by Robert K. Merton; "Sorokin and American Sociology: The Dynamics of a Moral Career in Science" by Lawrence T. Nichols; "Sorokin as Dialectician" by Robert C. Hanson; "Applying Sorokin's Typology" by Michel P. Richard; and "Transitions, Revolutions, and Wars" by William Eckhardt. Sorokin and Civilization will appeal to all those with an interest in cultural and historical processes and the life and theories of Sorokin.

Offering a deep look into the moral uncertainty in the contemporary social sciences and American society, this book explores an in-depth solution. This solution, as articulated by Pitirim A. Sorokin in the 20th century, is the theory of Integralism; a perspective dating back to Plato, Aristotle and Aquinas. Sorokin initially applied Integralism by locating and analyzing three dominant super socio-cultural systems over 2500 years of Graeco-Roman and Western history. Each super system was unified by a central philosophical principle based either on materialism (the senses), or the rational, or the supersensory/super-rational. A super system declines when it reaches the limits of its potential to achieve its true reality and value, to be replaced by another super system. Sorokin described a trendless rotation of the three super socio-cultural systems. The current dominant super socio-cultural system in the West is a materialist version emphasizing science and technology with little thought given to supersensory/super-rational reality. Sorokin asserted contemporary materialist culture was in a state of collapse due to the breakup of its moral values. As a consequence he saw a struggle for power occurring between egoistic individuals and groups often resulting in revolutions, wars and inter-human strife. In response to the one sided materialist view of reality the goal of Integralism is to unify all three forms of reality into an integral culture that harmoniously balances materialist and supersensory/super-rational orientations. A solution to the contemporary moral confusion, Sorokin argued, can be found in the application of supra-conscious intuition that would enable a human to know what is eternal in the ordinary and reach the transcendent; an experience not accessible to the senses or the rational intellect alone. The supra-conscious is the source for reaching the supreme moral value; creative unselfish altruism which can be shared by all cultures to produce peace and harmony in the world.

A compelling vision of a new reality, a reconciliation of science and the human spirit for a future that will work The dynamics underlying the major problems of our time—cancer, crime, pollution, nuclear power, inflation, the energy shortage—are all the same. We have reached a time of dramatic and potentially dangerous change, a turning point for the planet as a whole. We need a new vision of reality, one that allows the forces transforming our world to flow together as a positive movement for social change. Now distinguished scientist Fritjof Capra gives us that vision, a holistic paradigm of science and spirit. “This splendid and thoughtful book is an essential guide for anyone inquiring about the place of science and metascience in our contemporary culture. Those who enjoyed Fritjof Capra’s Tao of Physics should not expect a sequel; this is a much more ambitious book that attempts and succeeds in presenting a whole worldview from the viewpoint of a committed and experienced physicist who also writes from within the North American culture…. It is unusually detailed and thorough in its inclusion of the conventional and the alternative approaches to topics ranging from ecology through medicine and psychology to economics. It is at once scholarly and easy to read.”—Jim Lovelock, New Scientist