Documents a decade that saw the Association begin negotiations to merge with the Western Philosophical Association that later led to the original organization becoming the Eastern Division of an expanded Association, and a world war that divided friends and colleagues across both geographical and political lines. The addresses, therefore, take on internal and external politics and are often tinged with tragedy. The topics include the problem of transcendence, Bergson and pragmatism, time and the experience of time, the ethics of (...) states, the doctrinaire in a time of crisis, the psychology of punitive justice, art and the democracy, the social significance of education, and the attack on the state. Biographical sketches and photographs are provided for the speakers. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

This book traces the further development and emergence of American philosophy, particularly Naturalism and Pragmatism, against the backdrop of still-dominant Hegelian philosophy, during the third decade of the 20th century, through the addresses and biographies of the presidents of its oldest and largest philosophical society. Of special interest is the previously unpublished presidential address of Henry Walgrave Stewart, second president of the Pacific Division of The American Philosophical Association. The work contains the biographies, photographs, and addresses of (...) 24 past presidents, and photographs and addresses of others. No other publication has collected the presidential addresses of this, the largest society of philosophers, during its third decade of existence, and in no other publication are the biographies and photographs of all of its presidents available. While some histories of this period in 20th century American philosophy have been written, and while some collections of articles by philosophers exist which include writings of some of these individuals, none has concentrated on a representation of the leadership of. (shrink)

A discussion of American pragmatism through the writings of its three major advocates: Charles S. Peirce, William James, and John Dewey. Examines how each applied pragmatism to, respectively, the theory of reality, the notion of truth, and the concept of the good.

Cheryl Misak presents a history of the great American philosophical tradition of pragmatism, from its inception in the 1870s to the present day. She traces the connections between classical American pragmatism and contemporary analytic philosophy, and draws out the continuing influence of pragmatist ideas in the recent history of philosophy.

In this comprehensive introduction, Spencer presents a new story of the origins and development of American Pragmatism, from its emergence through the interaction of European and Indigenous American cultures to its contemporary status as a diverse, vibrant, and contested global philosophy. This is an indispensable guide for undergraduate students.

Daniele Botti argues that John Rawls’s philosophy is importantly connected with classical American pragmatism and that Rawls’s intellectual trajectory did not take a “pragmatic turn” in the 1980s but possibly an “un-pragmatic” one. Both claims go against conventional wisdom, and Botti corroborates them with archival research.

A Dialogue between American pragmatists in the Deweyan tradition and Saskia Sassen is profitable in at least two ways. First, Sassen’s call for “analytic tactics” might be understood in terms of Dewey’s understanding of “soft method.” Second, Sassen is a model of the publicly engaged scholar, not only because she lives the work but also because she connects theory and empirical research in ways that are necessary if we are to follow the Deweyan call to philosophers to address social (...) problems rather than problems internal to philosophy. In her Coss Dialogue Lecture, Saskia Sassen argues for “analytic tactics,” tactics that work while we temporarily suspend method so that we might destabilize stable meanings. We .. (shrink)

This paper explores the under-recognized Grace de Laguna’s relationship to the tradition of American pragmatism, the tradition that was dominant in her time and place and the emerging tradition of analytic philosophy. It argues that while de Laguna mounted some challenges to pragmatism, they do not hit their mark and while de Laguna at times distanced herself from pragmatism, she ought to be seen as part of that tradition, as well as part of the tradition of (...) analytic philosophy. (shrink)

This book discusses American pragmatism as it is found in the writings of its three major advocates: Charles S. Peirce, William James, and John Dewey. This book discusses each man's definition of pragmatism and shows how each of them applied it to one basic concept: Peirce to a theory of reality; James to a notion of truth; and Dewey to the concept of God.

Discussions of the relation between pragmatism and logical empiricism tend to focus on the period when the logical empiricists found themselves in exile, mostly in the United States, and then attempt to gauge the actual extent of their convergence. My concern lies with the period before that and the question whether pragmatism had an earlier influence on the development of logical empiricism, especially on the thought of the former members of the “first” Vienna Circle. I argue for a (...) substantially qualified affirmative answer. (shrink)

This chapter examines the work of pragmatism's two earliest exponents, Charles Sanders Peirce (1839–1914) and William James (1842–1910). Particular attention is paid to the latter's version of pragmatism: a liberal and irenic Lebensphilosophie which judged thoughts by their practical consequences, encouraged individuals to trust the deepest demands of their natures, emphasized the creative and purposive character of all human thought, and stressed the moral and intellectual necessity of tolerating rival points of view. Two defining features of James's outlook (...) are emphasized and explored: his post‐positivist philosophy of science, and his ground‐breaking work in the philosophy of religion. Yet Jamesian pragmatism is full of arguments, many of them insightful, penetrating, and provocative. If philosophers have not always realized this, it is partly because of his magnificent prose style, which is both colloquial and eloquent, urbane but lofty, witty and playful yet not lacking in gravitas. (shrink)

The ethical choices faced by engineers today are increasingly complex. Competing and conflicting ethical demands from clients, communities, employees, and personal objectives combine to suggest that engineers employ ethical approaches that are adaptive yet grounded in three concrete professional circumstances: first, that engineers apply unique professional skills in the service of a client, subject to protecting the public interest; second, that engineers advance the state of knowledge of their professional field through reflection, research, and sharing experience in journals and conferences, (...) and third, that they develop new professionals by active mentoring. This paper examines five features of American pragmatism and suggests that its emphasis on specific, context-based ethical decision making can assist engineers in a postmodern setting. In particular, it considers the venues of interpersonal ethical choices, institutional ethical conflicts, and social choices that have ethical components. Pragmatism suggests that in such a complex ethical climate, there is a need for the co-evolution of judgment and action, for individual reflective judgment in particular situations, and for ceasing to search for a single, immutable principle for ethical choice. (shrink)

This monograph examines the past, present, and potential relationship between American pragmatism and communication research. The contributors provide a bridge between communication studies and philosophy, subjects often developed somewhat in isolation from each other. Addressing topics, such as qualitative and quantitative research, ethics, media research, and feminist studies, the chapters in this volume: *discuss how a pragmatic, Darwinian approach to inquiry has guided and might further guide communication research; *advocate a functional view of communication, based on Dewey's mature (...) notion of transaction; *articulate a pragmatist's aesthetics and connect it to Deweyan democracy; *discuss the similarities and differences between Dewey's notion of inquiry and the philosophical hermeneutics of Hans-Georg Gadamer; *apply accommodation theory, linked to symbolic interactionism and more generally to the social behaviorism of George H. Mead and his followers, to media research; *interpret media-effects evidence in light of pragmatist ideas about inquiry; and *argue that pragmatism theorizes about despair and life's sense of the tragic. This book is written to be readily accessible to students and professional academics within and outside the field of communication studies without extensive training in specialized areas of communication study. (shrink)

Scientism has recently experienced a resurgence of interest in philosophy. One version of scientism often defended is ontological scientism—the view that any kind or property not mentioned in the theories of science has only a subordinate, secondary kind of reality. It is worth noting that a dominant tradition in the history of philosophy of science—classical American pragmatism—undertook decades of critical engagement with contemporaneous scientistic beliefs, many of which resemble those being debated at the present time. This anti-scientistic philosophy (...) has multiple points of relevance for contemporary debates and defenses of ontological scientism. (shrink)

This collection provides a thorough grounding in the philosophy of American pragmatism by examining the views of four principal thinkers - Charles S. Peirce, William James, John Dewey, and George Herbert Mead - on issues of central and enduring importance to life in human society. Pragmatism emerged as a characteristically American response to an inheritance of British empiricism. Presenting a radical reconception of the nature of experience, pragmatism represents a belief that ideas are not merely (...) to be contemplated but must be put into action, tested and refined through experience. At the same time, the American pragmatists argued for an emphasis on human community that would offset the deep-seated American bias in favor of individualism. Far from being a relic of the past, pragmatism offers a dynamic and substantive approach to questions of human conduct, social values, scientific inquiry, religious belief, and aesthetic experience that lie at the center of contemporary life. This volume is an invaluable introduction to a school of thought that remains vital, instructive, and provocative. (shrink)

This chapter explores perspectivism in the American Pragmatist tradition. On the one hand, the thematization of perspectivism in contemporary epistemology and philosophy of science can benefit from resources in the American Pragmatist philosophical tradition. On the other hand, the Pragmatists have interesting and innovative, pluralistic views that can be illuminated through the lens of perspectivism. I pursue this inquiry primarily through examining relevant sources from the Pragmatist tradition. I will illustrate productive engagements between pragmatism and perspectivism in (...) three areas: in the pragmatists’ fallibilistic theories of inquiry and truth, in their pluralistic metaphysics, and in their views on cultural pluralism. While there are some potential sticking points between pragmatism and perspectivism, particularly around the visual metaphor of perspective, these philosophical approaches nonetheless have much to learn from each other. Perspectivism is in danger of falling between the horns of pernicious relativism and a platitudinous view of the limits of human perception and cognition. The pragmatists accounts of truth and reality open the possibility of a more thoroughgoing perspectivism. I will follow this thread through Charles S. Peirce’s, William James’, and John Dewey’s theories of inquiry and truth, Peirce’s evolutionary metaphysics, James’ radical pluralism, Dewey’s cultural naturalism, Richard Rorty’s anti-essentialism, Jane Addams’ standpoint epistemology, W.E.B. Du Bois’ theory of race consciousness, Horace Kallen’s and Alain LeRoy Locke’s cultural pluralism, and Mary Parker Follett’s account of pluralistic integration. (shrink)

I argue that Classical American Pragmatists—Royce, James, Dewey, Perice, Addams, Du Bois, and Locke subscribed to this view and practiced philosophy by focusing on experience and directing a critical eye to major problems in living. Thus Royce and Dewey explored the nature of genuine community and its role in developing a flourishing individual life but also a public, democratic life. Royce and James engaged in a phenomenological analysis of human experience including religious experience developing a rich understanding of human (...) psychological, social, and religious development. Dewey, Royce and Perice applied the lessons of the scientific communal experience to problem solving in everyday life. Dewey explored life’s aesthetic dimensions. Addams, Du Bois and Locke applied philosophy to problems of living with discrimination as an immigrant or an African American. (shrink)

Hamner seeks to discover what makes pragmatism uniquely American. She argues that the inextricably American character of pragmatism of such figures as C.S. Peirce and William James lies in its often understated affirmation of America as a uniquely religious country with a God-given mission and populated by God-fearing citizens.

Includes writings on pragmatism by Ralph Waldo Emerson, Oliver Wendell Holmes, Jr., George Herbert Mead, Percy W. Bridgman, C. I. Lewis, Horace M. Kallen, Sidney Hook, and, especially, William James, Charles S. Peirce, and John Dewey.

Hamner seeks to discover what makes pragmatism uniquely American. She argues that the inextricably American character of pragmatism of such figures as C.S. Peirce and William James lies in its often understated affirmation of America as a uniquely religious country with a God-given mission and populated by God-fearing citizens.

This chapter contains sections titled: Charles Sanders Peirce William James John Dewey Contemporary Directions Works cited.

In this chapter, we critique a concept of resilience that has emerged from contemporary positive psychology and its application to health education. We argue that the present popularity of “resilience” as a strategy for managing mental health discourages educational institutions from providing students with the mental health services they need. Using the tools of American pragmatism, especially the work of John Dewey, we criticize the paradigm of resilience and identify several concrete reformulations of disability studies which would make (...) concrete differences in the lives of those with mental disability. (shrink)

The catalyst for much of classical pragmatist political thought was the great waves of migration to the United States in the early 20th century. José-Antonio Orosco examines the work of several pragmatist social thinkers, including John Dewey, W. E. B. Du Bois, Josiah Royce, and Jane Addams, regarding the challenges large-scale immigration brings to American democracy. Orosco argues that the ideas of the classical pragmatists can help us understand the ways in which immigrants might strengthen the cultural foundations of (...) the United States in order to achieve a more deliberative and participatory democracy. Like earlier pragmatists, Orosco begins with a critique of the melting pot in favor of finding new ways to imagine the civic role of our immigrant population. He concludes that by applying the insights of American pragmatism, we can find guidance through controversial contemporary issues such as undocumented immigration, multicultural education, and racialized conceptions of citizenship. (shrink)

Robert J. Lacey has reservations about both the philosophical roots and the institutional legacy of American participatory democracy. In his combination of political philosophy and intellectual history, Lacey explores several ideas that he takes to be central to participatory democracy in America. Although students of pragmatism may be unsatisfied with some of Lacey’s evaluative conclusions, this book looks at a well-worn topic with new eyes, and offers a fresh interpretation of democratic thought in America. The central event around (...) which this book pivots is the 1962 meeting of Students for a Democratic Society, which culminated in the Port Huron Statement. For Lacey, we can understand this moment .. (shrink)

The pragmatic inquiry process used in the Corporantes Pathfinder Notebook (CPN) enables students and others to discern their gifts, find purpose and direction in their lives, and seek a FIT between their values and various corporate cultures before making extensive commitments in their field of studies and their employment. Based on Peirce''s theory of Pragmatism the CPN fosters investigation, interpretation, and action resulting from reflected narratives written in response to a series of questions in the CPN. The CPN was (...) used successfully as a framework in a Business Ethics course for connecting career decisions to their personal lives. Other pedagogic activities were used such as case studies, role playing, service learning, team projects investigating ethical climates of corporations, as well as Socratic questioning and discussions of moral dilemmas to develop ethical sensitivity and understanding of ethical challenges and decisions. The CPN also has been used successfully by senior executives in over fifty applications. (shrink)

This essay compares and contrasts pragmatic naturalism with the more well known position of epistemological naturalism on several pivotal issues, in the process offering a pragmatic critique of the latter. It highlights their common rejection of both foundationalism and a priori methods and their positive claims that: what needs examination is not our concept of knowledge but knowledge itself; knowledge must be understood as tied to the world and as a natural phenomenon to be examined in its natural setting; the (...) epistemic endeavor involves unifying its three traditional projects of giving an account of what knowledge is, explaining how knowledge is possible, and providing useful epistemic advice, thus involving normative considerations; and the method of gaining knowledge in general is continuous with the method of science. Yet, there are very great divergences between the two naturalisms concerning the answers offered, and these are explored and evaluated in the development of the essay. (shrink)

Despite its impact on public administration, policy development, education, philosophy and politics, American pragmatism has made a relatively small impression on the social sciences. In particular, American pragmatism has seldom influenced feminism, which is remarkable given the potentially striking affinities between these two disciplines. Drawing upon the pragmatist philosophy of John Dewey and the work of feminists who support a pragmatist approach to the study of gender, this article discusses the chequered history of relations between the (...) two disciplines. It also focuses on the methodological possibilities of establishing a pragmatist-feminist position. Taking ethnography as a means to illustrate our ideas, we suggest that a pragmatist-feminist ethnography can help social scientists to rethink theory in terms of its practical application, articulate the value of an anti-foundational view of knowledge and promote investigating people's concrete experiences for understanding gender inequalities. (shrink)

In this paper, I argue that pragmatism, at least in its formulation by William James, squarely addresses the metaethical and normative issues at the heart of our present crisis in moral justification. James gives ethics an empirical foundation that permits the natural and social sciences a clear role in defining our obligation to the wider environment. Importantly, James’ pragmatism also addresses the psychological and cultural factors that help elicit our willingness to adopt an ethical posture toward life.

_Practicing Philosophy as Experiencing Life: Essays on American Pragmatism_ is a collection of essays by top international experts on American philosophy who study pragmatism in the context of a philosophy of life.

Mono no Aware and Gender as Affect in Japanese Aesthetics and American Pragmatism argues that gender is best understood as a felt sense of the organization of the human body. Through Japanese aesthetics and American pragmatism, this book argues that re-understanding gender as an affect, or a feeling, can expand the ways that gender is understood, enacted, and theorized in experience.

This essay examines logical empiricism and American pragmatism, arguing that American philosophy's embrace of logical empiricism in the 1930s was not a turning away from Dewey's pragmatism. It places both movements within scientific philosophy and finds two key points on which they agreed: their revolutionary ambitions and their social engineering sensibility. The essay suggests that the disagreement over emotivism in ethics should be placed within the context of a larger issue on which the movements disagreed: demarcationism (...) and imperialism. (shrink)

This essay examines logical empiricism and American pragmatism, arguing that American philosophy's embrace of logical empiricism in the 1930s was not a turning away from Dewey's pragmatism. It places both movements within scientific philosophy and finds two key points on which they agreed: their revolutionary ambitions and their social engineering sensibility. The essay suggests that the disagreement over emotivism in ethics should be placed within the context of a larger issue on which the movements disagreed: demarcationism (...) and imperialism. (shrink)

From Aristotle's Poetics to contemporary aestheticians grappling with the politics and poetics of rap, intellectual traffic between philosophy and poetry has formed an appreciable undercurrent in the historical ebb and flow of cross-disciplinary bridge building. If anything, in the postwar years this undercurrent has only become more pronounced. Not to look too far, Wittgenstein himself admonished in Culture and Value that philosophy ought really to be written only as a form of poetic composition. Skeptics will, of course, take Wittgenstein with (...) a grain of salt, arguing that few statements could be more self-serving and that, like in the case of T.S. Eliot and the metaphysical school of poetry, Wittgenstein was.. (shrink)

Developments over the past four decades have secured Immanuel Kant’s status as being for contemporary philosophers what the sea was for Swinburne: the great, gray mother of us all. And Kant mattered as much for the classical American pragmatists as he does for us today. But we look back at that sepia-toned age across an extended period during which Anglophone philosophy largely wrote Kant out of its canon. The founding ideology of Bertrand Russell and G.E. Moore, articulating the rationale (...) and fighting faith for the rising tide of analytic philosophy, was forged in a recoil from the perceived defects of a British idealism inspired by Hegel. Mindful of the massive debt evidently and self-avowedly owed by Hegel to Kant, and putting aside neo-Kantian readings of Kant as an empiricist philosopher of science that cast him in a light they would have found more favorable, Russell and Moore diagnosed the idealist rot as having set in already with Kant. For them, and for many of their followers down through the years, the progressive current in philosophy should be seen to have run directly from Locke, Leibniz, and Hume, to Mill and Frege, without any dangerous diversion into the oxbow of German idealism. (shrink)

: Throughout its history, pragmatism has served as the bearer of an unsystematic welter of philosophic insights from which varying movements or individuals could abstract bits and pieces as these were seen to serve the cause of their respective, often conflicting, philosophic claims. One common result to be found in these conflicting uses of pragmatic doctrines is a loss of the distinctively pragmatic philosophic vision which defies assimilation and which dissolves in the dismembering of its parts. What such endeavors (...) further have in common is a failure to adequately recognize the nature of the scientific method to which pragmatic thought is linked and which provides the key to the unity of its systematic vision. It is this key which the present paper proposes to use to explore, in broad outlines, the depth and breadth of the pragmatic vision as offering a unique well structured and systematic conceptual paradigm.Key-words: pragmatism, philosophy, scientific method, system, paradigm.Resumo: Por toda a sua história, o pragmatismo serviu como o suporte de um turbilhão assistemático de insights filosóficos, do qual movimentos ou indivíduos variados poderiam abstrair pedaços ou partes quando se considerava que eles serviam à causa de seus respectivos, em geral conflitantes, argumentos filosóficos. Um resultado comum encontrado nesses usos conflitantes das doutrinas pragmáticas é uma perda da visão filosófica distintivamente pragmática que desafia a assimilação e que se dissolve no desmembramento de suas partes. O que tais esforços possuem ainda em comum é um fracasso para reconhecer adequadamente a natureza do método científico ao qual o pensamento pragmático está ligado e que fornece a chave para a unidade de sua visão sistemática. É essa chave que o presente artigo se propõe a utilizar para explorar, em linhas gerais, a profundidade e a dimensão da visão pragmática enquanto esta oferece um paradigma único, bem estruturado e sistemático.Palavras-chave: pragmatismo, filosofia, método científico, sistema, paradigma. (shrink)

In lieu of an abstract, here is a brief excerpt of the content: American Pragmatism: An Introduction by Albert R. Spencer. Polity Press, 2020. Reviewed by: Lee A. McBride III -/- American Pragmatism: An Introduction is a judicious and stimulating read, comprising an introduction and five numbered chapters. The introduction orients the book, offering various ways of conceiving American Philosophy and American pragmatism. Spencer explains that it is difficult to discern the national and (...) cultural variables that make a philosophy an American philosophy. Not all philosophers who practice philosophy in the United States claim the descriptor "American Philosophy." And, within the group that embraces the descriptor, some take American pragmatism to be, in essence, a theory of truth (or a method by which we can make our ideas clear); others take pragmatism to be a method of experience, a pluralistic approach to knowledge creation and social amelioration (2). It is a complicated picture, and Spencer affords ample care and attention to the disparate camps of pragmatism. Chapter 1: "Fallibilism and the Classical Pragmatists" is largely devoted to Charles S. Peirce and William James. Peirce and James, as fallibilists, are contrasted against Descartes and Hume, respectively. Peirce and James diverge in regard to style and their commitments to (scholastic) realism. Spencer discusses Josiah Royce briefly at the closing of the chapter, noting how Royce's work can serve as a foil for both Peircean and Jamesian pragmatisms. Chapter 2: "Meliorism and the Chicago Pragmatists" highlights the pragmatist philosophical contributions of Jane Addams and John Dewey. In this chapter, Spencer emphasizes sympathetic knowledge, cooperative intelligence, the pattern of experimental inquiry, and social amelioration. Spencer deserves kudos for introducing Addams's pragmatist contributions first, then explaining the ways in which her work in community-building and social amelioration influenced Dewey. Chapter 3: "Pluralism and the Harvard Pragmatists" highlights the work of a motley crew: George Santayana, W. E. B. Du Bois, Horace Kallen, and Alain Locke. This chapter draws attention to the pluralism one can detect in Santayana's detached cosmopolitanism, Du Bois's double consciousness, Kallen's cultural pluralism, and Locke's democratic pluralism. We are introduced to a Spaniard, two African American men, and a Jewish man, all of whom had spent time abroad. Each offers a critical perspective that falls outside the conventional view of the purported democratic culture of the United States. Chapter 4: "Verification and the Analytic Pragmatists" turns to the philosophers of the logico-linguistic turn, [End Page 108] featuring C. I. Lewis, W. V. O. Quine, and Richard Rorty. Here, we see a pronouncedly analytic approach to the analysis of propositions, inference, and semantic content—a heightened attention to shoring up defensible conceptions of truth and the real. The goal is to articulate a coherent conceptual pragmatic position that evades both scientistic reductionism and Fregean transcendental presuppositions, all the while offering a feasible conception of truth. Chapter 5: "Hope and the Contemporary Pragmatists" surveys how pragmatists have engaged with various traditions in the twentieth and twenty-first centuries to potentially bolster their positions and find hope. Spencer highlights three promising strands. The first strand is that of Jürgen Habermas. Habermas arose out of Frankfurt School critical theory but appropriated pragmatist insights from Peirce, Dewey, and Mead to formulate his conceptions of communicative action and communitive rationality (208). Habermas reconstructed the reductive dialectical materialism of the Frankfurt School, developing a sophisticated theory of democracy as public discourse. Spencer asserts that "ultimately Habermas is the best demonstration of pragmatism's potential when compared with critical theory during the Cold War" (208). Spencer also finds the work of Huw Price promising. Price, in an effort to defuse the tension between neopragmatism's antirealism and scientific realism, offers a tenable theory of truth: truth as a (postulated) practical norm, or "truth as a convenient fiction" (217). Truth, as a practical norm, gives normative structure and impetus to various forms of inquiry. And, to close this chapter on hope and contemporary pragmatism, Spencer delineates a third promising strand. He writes that "perhaps the most promising development among pragmatists results from their increasing engagement with American Indian philosophy and other philosophical traditions throughout the Americas" (219). American pragmatists, following Scott L. Pratt and Bruce Wilshire, are increasingly recognizing... (shrink)

Each member of pragmatism's triumvirate is the subject of a separate study which sketches his intellectual biography, surveys his philosophical position, and takes account of the typical criticisms. The accounts are not subtle.--A. E. F.