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High culture

form of culture, opposite of popular culture, that is accepted and valued by opinion-elites

High culture is the set of cultural products, mainly in the arts, held in the highest esteem by a culture.

Quotes

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  • The use of culture is that it helps us, by means of its spiritual standard of perfection, to regard wealth as but machinery, and not only to say as a matter of words that we regard wealth as but machinery, but really to perceive and feel that it is so. If it were not for this purging effect wrought upon our minds by culture, the whole world, the future as well as the present, would inevitably belong to the Philistines. The people who believe most that our greatness and welfare are proved by our being very rich, and who most give their lives and thoughts to becoming rich, are just the very people whom we call the Philistines. Culture says: “Consider these people, then, their way of life, their habits, their manners, the very tones of their voice; look at them attentively; observe the literature they read, the things which give them pleasure, the words which come forth out of their mouths, the thoughts which make the furniture of their minds; would any amount of wealth be worth having with the condition that one was to become just like these people by having it?”
    • Matthew Arnold, “Sweetness and Light,” Culture and Anarchy (1869), p. 16
  • The great law of culture is: Let each become all that he was created capable of being.
    • Thomas Carlyle, “Richter” (1827), Critical and Miscellaneous Essays
  • A rational, moral being cannot, without infinite wrong, be converted into a mere instrument of others’ gratification. He is necessarily an end, not a means. A mind, in which are sown the seeds of wisdom, disinterestedness, firmness of purpose, and piety, is worth more than all the outward material interests of a world. It exists for itself, for its own perfection, and must not be enslaved to its own or others’ animal wants.
  • When I speak of the purpose of self-culture, I mean that it should be sincere. In other words, we must make self-culture really and truly our end, or choose it for its own sake, and not merely as a means or instrument of something else. And here I touch a common and very pernicious error. Not a few persons desire to improve themselves only to get property and to rise in the world; but such do not properly choose improvement, but something outward and foreign to themselves; and so low an impulse can produce only a stinted, partial, uncertain growth. A man, as I have said, is to cultivate himself because he is a man. He is to start with the conviction that there is something greater within him than in the whole material creation, than in all the worlds which press on the eye and ear; and that inward improvements have a worth and dignity in themselves quite distinct from the power they give over outward things.
  • Culture is at once the expression and the reward of an effort, and any system of civilization which tends to relax effort will suffer a corresponding depreciation of culture.
    • Georges Duhamel, In Defense of Letters (1937), E. Bozman, trans. (1939), p. 22
  • When the native hears a speech about Western culture he pulls out his knife—or at least he makes sure it is within reach. The violence with which the supremacy of white values is affirmed and the aggressiveness which has permeated the victory of these values over the ways of life and of thought of the native mean that, in revenge, the native laughs in mockery when Western values are mentioned in front of him.
  • Everything excellent limits us momentarily because we feel unable to match up to it; only insofar as we subsequently accept it into our own culture, absorb it as belonging to our own mental and temperamental powers, do we come to love and value it.
  • We consider classical music to be the epitome and quintessence of our culture, because it is that culture’s clearest, most significant gesture and expression. In this music we possess the heritage of classical antiquity and Christianity, a spirit of serenely cheerful and brave piety, a superbly chivalric morality. For in the final analysis every important cultural gesture comes down to a morality, a model for human behavior concentrated into a gesture.
  • We do not truly possess our humanity and culture as long as we live only in the present, in our own accidental environment.
  • Culture is the sum of all the forms of art, of love and of thought, which, in the course of centuries, have enabled man to be less enslaved.
    • André Malraux, in David O. Wilkinson, Malraux : An essay in Political Criticism‎ (1967), p. 153
  • In its relation to the reality of daily life, the high culture of the past was many things—opposition and adornment, outcry and resignation. But it was also the appearance of the realm of freedom: the refusal to behave.
    • Herbert Marcuse, One-Dimensional Man (1964), Ch. 3. Boston: Beacon Press, 1991, p. 71
  • The Philistine ... strictly separates “the earnestness of life” (under which term he understands his calling, his business, and his wife and child) from ... trivialities, and among the latter he includes all things which have any relation to culture. Therefore, woe to the art that takes itself seriously, that has a notion of what it may exact, and that dares to endanger his income, his business, and his habits!
    • Friedrich Nietzsche, Untimely Meditations (1876), A. Ludovici, trans., “David Strauss,” § 1.2, p. 18
  • The service of philosophy, of speculative culture, towards the human spirit is to rouse, to startle it into sharp and eager observation. … Not the fruit of experience, but experience itself, is the end.
  • In our bourgeois Western world total labor has vanquished leisure. Unless we regain the art of silence and insight, the ability for non-activity, unless we substitute true leisure for our hectic amusements, we will destroy our culture—and ourselves.
  • It is natural for great minds—the true teachers of humanity—to care little about the constant company of others; just as little as the schoolmaster cares for joining in the gambols of the noisy crowd of boys which surround him. The mission of these great minds is to guide mankind over the sea of error to the haven of truth—to draw it forth from the dark abysses of a barbarous vulgarity up into the light of culture and refinement.
  • The first effect of modernism was to make high-culture difficult: to surround beauty with a wall of erudition.
    • Roger Scruton, Modern Culture (1998), Ch. 8: "Avant-Garde and Kitsch". London: Continuum, 2005, p. 85
  • The disinterested love of truth which culture fosters is akin to the unselfishness which is a characteristic of the good.
  • The man of culture finds the whole past relevant; the bourgeois and the barbarian find relevant only what has some pressing connection with their appetite.
  • At present, in consequence of the existence of private property, a great many people are enabled to develop a certain very limited amount of Individualism. They are either under no necessity to work for their living, or are enabled to choose the sphere of activity that is really congenial to them, and gives them pleasure. These are the poets, the philosophers, the men of science, the men of culture – in a word, the real men, the men who have realised themselves, and in whom all Humanity gains a partial realisation. Upon the other hand, there are a great many people who, having no private property of their own, and being always on the brink of sheer starvation, are compelled to do the work of beasts of burden, to do work that is quite uncongenial to them, and to which they are forced by the peremptory, unreasonable, degrading Tyranny of want.
    • Oscar Wilde, “The Soul of Man Under Socialism,” (1891) Complete Works (New York: 1989), p. 1079

See also

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