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The Two Cultures (Canto Classics) Reissue Edition, Kindle Edition
- ISBN-13978-1107606142
- EditionReissue
- PublisherCambridge University Press
- Publication dateMarch 26, 2012
- LanguageEnglish
- File size255 KB
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- ASIN : B00E3URDN0
- Publisher : Cambridge University Press; Reissue edition (March 26, 2012)
- Publication date : March 26, 2012
- Language : English
- File size : 255 KB
- Simultaneous device usage : Up to 4 simultaneous devices, per publisher limits
- Text-to-Speech : Enabled
- Screen Reader : Supported
- Enhanced typesetting : Enabled
- X-Ray : Not Enabled
- Word Wise : Enabled
- Sticky notes : On Kindle Scribe
- Print length : 196 pages
- Best Sellers Rank: #995,172 in Kindle Store (See Top 100 in Kindle Store)
- #1,958 in General Anthropology
- #8,288 in Philosophy (Kindle Store)
- #36,677 in Philosophy (Books)
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C. P. Snow was a British scientist and novelist. His life straddled “the two cultures,” the scientific and the “classical” one, and thus he was in an ideal position to expound on the subject, which he did in 1959, in the “Rede Lecture” series. This series of lectures dates back to the 16th century, named after a British Chief Justice, and is given at Cambridge. They still exist, though they seem to be held on a more intermediate basis in the 21st century. The current Kindle edition is composed of 10 introductory essays, which is almost half of the work. The other half is Snow’s actual Rede lecture presented in 1959, and then a “second look” by Snow at the original lecture, which he presented four years later. The latter lecture addressed the impact and response to the original.
Naturally the 10 introductory essays are of variable quality. For me though, they provided much background on Snow himself, as well as the issues of the day which his central thesis addressed. And that that thesis is, per the introduction: “The ‘two cultures’ he identified were those of ‘the literary intellectuals’ (as he called them) and of the natural scientists, between whom he claimed to find a profound mutual suspicion and incomprehension, which in turn had damaging consequences for the prospects of applying technology to the alleviation of the world’s problems.” Further, a perceptive comment where his thoughts are today: “Snow and his ideas are beginning to encounter a fate which is common among episodes of recent intellectual history: they fall into a murky limbo, no longer accurately recalled as part of living contemporary culture but not yet beginning to benefit from patient historical reconstruction.”
I found the original lecture witty (helps to kept those in the back row awake), incisive, and blunt. Consider: “Most of our fellow human beings, for instance, are underfed and die before their time. In the crudest terms, that is the social condition. There is a moral trap which comes through the insight into man’s loneliness: it tempts one to sit back, complacent in one’s unique tragedy, and let the others go without a meal.” Describing the atmosphere at the “Trade School” succinctly, Snow says: “We hadn’t quite expected that the links with the traditional culture should be so tenuous, nothing more than a formal touch of the cap.” On the other hand, Snow found that none of the members of the “literary culture” had any idea what the Second Law of Thermodynamics is, which he considers to be the equivalent of a scientist never having read Shakespeare.
Snow proclaims that all too many intellectuals are Luddites. Only second after the agricultural revolution (the first one, when it was established) is the industrial-scientific one that started, initially in England, in the 19th century, in terms of changing the way we live. Yet, as he notes, “…almost none of the imaginative energy went back into the revolution which was producing the wealth.” He cites Ibsen as the only writer who truly understood the industrial revolution. The fundamental issue facing mankind, then, and even more so, now, as Snow formulates it: “for the sake of the poor who needn’t be poor if there is intelligence in the world.”
I found his “second look” equally informative. It included a devastating critique of the social outlook of the “supreme reactionary,” Dostoevsky, who he says is one of the greatest writers ever. Well, I’m glad I waited until now, when I have a better understanding of the issues, and the experience to appreciate Snow’s insights, and also have two feet which attempt to straddle these cultures. Finally, love the cover to the Kindle edition. 5-stars.
If anyone reads the second half of this essay, they see that it writes about the widening gap between rich countries and poor - the technologically trained and untrained. Yes, Snow writes about the schism and even mutual suspicion between the communities of liberal arts and hard sciences. That's just a fact, at least as true now as it was 45 years ago. That is not what's interesting.
The consequence is what matters. Overpopulation, mass starvation, and destruction by war or disease are political problems. The solutions must involve tools provided by technology. The tragedy of "the two cultures" is the breakdown between the politicians who must wield the tools and the technologists who must create them. This is not about technology controlling the world, it is about creating a generation of thinkers who can reason about both social and technical problems. It is about education that allows people to examine the physical facts of the physical world that underly so many curable causes of human misery. It is about understanding the technology of possible solutions well enough to weigh the costs and rewards in a rational way.
As I write this, the 2000-era Bush administration is busy firing science advisors who don't give the "right" answer, is cancelling the space research programs that have given the largest volume of new knowledge, and creating new scorched-earth policies for environmental management. It's a problem not just in the US, but worldwide. This is exactly the failure that Snow hoped so fervently that educated men and women would have the wisdom to prevent.
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If one considers what became the arguments of the two warring camps in the context of today, one is wise to consider how Science has moved not least in the Biological Sciences.How would the discussion move on to include how communication and computing have changed the overview that Snow was attempting including educating and equipping the young of our time in a very different political and demographic world.
Pips
Im zweiten Teil ist die Rede-Lecture von C.P. Snow aus dem Jahr 1959 abgedruckt. Diese Rede lösste eine intensive Debatte über die von ihm aufgeworfenen Fragen auf. Snow konstatiert einen tiefen Graben zwischen der Science-Kultur (der Engl. Begriff ist enger als das Deutsche "Wissenschaft". Er entspricht eher "Naturwissenschaft" oder "harte Wissenschaft") und jener der "literarischen Intelligenz".
Eine zentrale Stelle der Rede ist "A good many times I have been present at gatherings, of people who, by the standards of the traditional culture, are thought highly educated and who have with considerable gusto been expressing their incredulity at the illiteracy of scientists. Once or twice I have been provoked and have asked the company how many of them could described the Second Law of Thermodynamics. The response was cold: it was also negative. Yet I was asking something which is about the scientic equivalent of: Have you read a work of Shakespeare".
Im 3. Teil kommentiert Snow seine Rede und die darauf folgenden teilweise sehr heftigen Reaktionen. Er gesteht ein, dass der 2. Hauptsatz der Thermodynamik kein sehr gutes Beispiel war. Der Satz ist zwar von fundamentaler Bedeutung für das Verständnis der physikalischen Welt, aber er ist für einen humanistisch Gebildeten zu schwierig. Er würde nun (1963) die DNA als Beispiel nehmen.
Für Snow sind die literarischen Intellektuellen natürliche Maschinenstürmer. Sie verstehen die technisch-industrielle Revolution nicht und sehnen sich in ein goldenes vorindustrielles Zeitalter zurück. Tatsächlich war dieses Zeitalter für den überwiegenden Teil der Gesellschaft ziemlich beschissen.
Für Snow war seine These keineswegs eine abstrakt-theoretische Frage. Das eigentliche Ziel seiner Rede war das englische Bildungssystem. Es kommt dort sehr früh zu einer Trennung in eine technisch-praktische und eine humanistische Ausbildung. Wobei die humanistische Richtung die Bildung der Oberschicht ist. Es sitzen daher an zentralen Stellen humanistisch Gebildete (oder sie beraten zumindest die an zentraler Stelle Sitzenden). Nachdem sie die moderne Welt nicht verstehen, treffen sie die falschen Entscheidungen. Snow plädiert insbesondere für eine technologische Entwicklung der 3. Welt mit Hilfe westlichen Know-Hows. Im 3. Teil des Buches meint er dass "The Rich and the Poor" ein besserer Titel für seine Rede gewesen wäre. Dieser Titel hätte sein eigentliches Thema besser zu Geltung gebracht.
Der Konflikt zwischen den beiden Kulturen stellt sich in anderen Ländern nicht so scharf, weil z.B. in Deutschland die Ingenieursausbildung einen relativ hohen gesellschaftlichen Stellenwert hat. Es findet auch die Trennung später statt. Für Österreich galt und gilt das nicht im selben Ausmass. Elite-Gyms wie das Theresianum in Wien sind humanistisch orientiert. Wobei nach meinen Erfahrungen die Absolventen zwar aus der gesellschaftlichen Elite, aus Besseren-Kreisen, kommen, geistig würde ich sie eher als "gscheit daherreden, aber nix dahinter" bezeichnen.
Es wird vielfach argumentiert, dass die ursprüngliche Fragestellung von Snow obsolet geworden ist. Für Österreich stimmt das sicher nicht. Es gab z.B. eine heftige Debatte um die Einführung von Fachhochschulen. Diese werden noch immer naserümpfend betrachtet. Etwas Praktisches und gesellschaftlich Nützliches lernen hat in dieser Konzeption keinen Bildungswert. U.A. haben sich der Universalschwätzer K.P. Lissmann und der Schriftsteller Michael Köhlmeier in der öffentlichen Debatte in dieser Richtung geäussert. Köhlmaier selbst hat 8 Jahre alles mögliche herumstudiert und zum Schluss den Bachelor im Studiumabbrechen gemacht. Nachdem die Industrie die Fachhochschul-Abgänger braucht und die Absolventen dementsprechend gute Chancen am Arbeitsmarkt haben, können sie wohl das Naserümpfen des humanistischen Prekariats verschmerzen. Die Debatte hat möglicher Weise an Aktualität verloren, da das ursprüngliche Bildungsbürgertum weitgehend ausgestorben ist.
Die neue Generation von humanistisch Gebildeten hat zwar noch immer keine Ahnung von Science, es fehlt ihr aber auch eine fundierte humanistische Bildung.
Man kann die Rede und seine Folgen natürlich auch anders interpretieren. Auf alle Fälle ist sie ein wichtiges, gut lesbares Dokument der Geistesgeschichte.