With the exception of _The Quest for Cer­tainty _ this fifth volume brings together Dewey’s writings for the 1929–1930 period. During this time Dewey published 4 books and 50 articles on philosophical, educational, political, and social issues. His philosophical essays include “What Humanism Means to Me” and “What I Believe,” both of which express Dewey’s faith in man’s potentialities and intel­ligence, and a lively _Journal of Philoso­phy _exchange with Ernest Nagel, Wil­liam Ernest Hocking, C. I. Lewis, and F. (...) J._ _E. Woodbridge. Educational writings include _The Sources of a Science of Edu­cation. _The contents of this volume re­flect Dewey’s increasing involvement in social and political problems. (shrink)

This volume republishes forty-four essays, reviews, and miscellaneous pieces from 1939, 1940, and 1941. In his Introduction, R. W. Sleeper characterizes the contents of this volume as “vintage Dewey. Ranging widely over problems of theory and practice, they reveal him commencing his ninth decade at the peak of his intellectual powers.” “Nature in Experience,” Dewey’s reply to Morris R. Cohen and William Ernest Hocking, “is a model of clarity and responsiveness,” writes Sleeper, “perhaps his clearest statement of why it (...) is that metaphysics does not play the fundamental role for him that it had regularly played for his predecessors.”. (shrink)

With the exception of _The Quest for Cer­tainty _ this fifth volume brings together Dewey’s writings for the 1929–1930 period. During this time Dewey published 4 books and 50 articles on philosophical, educational, political, and social issues. His philosophical essays include “What Humanism Means to Me” and “What I Believe,” both of which express Dewey’s faith in man’s potentialities and intel­ligence, and a lively _Journal of Philoso­phy _exchange with Ernest Nagel, Wil­liam Ernest Hocking, C. I. Lewis, and F. (...) J._ _E. Woodbridge. Educational writings include _The Sources of a Science of Education. _The contents of this volume re­flect Dewey’s increasing involvement in social and political problems. (shrink)

Heralded as “the crowning work of a great career,” _Logic: The Theory of Inquiry _was widely reviewed. To Evander Bradley McGilvary, the work assured De­wey “a place among the world’s great logicians.” William Gruen thought “No treatise on logic ever written has had as direct and vital an impact on social life as Dewey’s will have.” Paul Weiss called it “the source and inspiration of a new and powerful movement.” Irwin Edman said of it, “Most phi­losophers write postscripts; Dewey has (...) made a program. His _Logic _is a new charter for liberal intelligence.” Ernest Nagel called the _Logic _an im­pressive work. Its unique virtue is to bring fresh illumination to its subject by stressing the roles logical principles and concepts have in achieving the ob­jectives of scientific inquiry.”. (shrink)

Heralded as “the crowning work of a great career,” _Logic: The Theory of Inquiry _was widely reviewed. To Evander Bradley McGilvary, the work assured De­wey “a place among the world’s great logicians.” William Gruen thought “No treatise on logic ever written has had as direct and vital an impact on social life as Dewey’s will have.” Paul Weiss called it “the source and inspiration of a new and powerful movement.” Irwin Edman said of it, “Most phi­losophers write postscripts; Dewey has (...) made a program. His _Logic _is a new charter for liberal intelligence.” Ernest Nagel called the _Logic _an im­pressive work. Its unique virtue is to bring fresh illumination to its subject by stressing the roles logical principles and concepts have in achieving the ob­jectives of scientific inquiry.”. (shrink)

Heralded as "the crowning work of a great career," Logic: The Theory of Inquiry was widely reviewed. To Evander Bradley McGilvary, the work assured Dewey "a place among the world's great logicians." William Gruen thought "No treatise on logic ever written has had as direct and vital an impact on social life as Dewey's will have." Paul Weiss called it "the source and inspiration of a new and powerful movement." Irwin Edman said of it, "Most philosophers write postscripts; Dewey has (...) made a program. His Logic is a new charter for liberal intelligence." Ernest Nagel called the Logic an impressive work. Its unique virtue is to bring fresh illumination to its subject by stressing the roles logical principles and concepts have in achieving the objectives of scientific inquiry.". (shrink)

This volume republishes forty-four essays, reviews, and miscellaneous pieces from 1939, 1940, and 1941. In his Introduction, R. W. Sleeper characterizes the contents of this volume as “vintage Dewey. Ranging widely over problems of theory and practice, they reveal him commencing his ninth decade at the peak of his intellectual powers.” “Nature in Experience,” Dewey’s reply to Morris R. Cohen and William Ernest Hocking, “is a model of clarity and responsiveness,” writes Sleeper, “perhaps his clearest statement of why it (...) is that metaphysics does not play the fundamental role for him that it had regularly played for his predecessors.”. (shrink)

Research papers, chiefly on ancient Indic philosophy, and a few on Indian civilization.

In this paper, I analyze the significance of Ernest Nagel's introduction of the notion of model in his reconstruction of scientific theories. Nagel's account is generally considered as a version of the "received view" of theories, whose main advocate is Carnap. However, I will show that Nagel's considerations on models imply a renunciation to the logical empiricists' project of the formalization of scientific theories. I will argue that Nagel implicitly acknowledges that, in order to study the content of theories, (...) one cannot abstract away from the agents' understanding of theories, and from the reasoning processes they perform when using them. (shrink)

A longstanding criticism of Ernest Nagel's model of reduction is that it fails to take theory change into account. This criticism builds on the received view that Nagelian reductions are incompatible with theory change. This article challenges the received view by showing that Nagel's model can easily accommodate theory change. Indeed, Nagel's model is essentially static as it only gives unchanging formal and nonformal conditions for reduction; in contrast, theory change belongs to the dynamic history of science; as a (...) result, the application of Nagel's model to scientific knowledge from different historical periods yields a series of Nagelian reductions of different degrees of reductive success. This Nagelian treatment of theory change is illustrated by considering the enterprise of reducing thermodynamics to statistical mechanics in the late nineteenth century. It is also contended that, in handling theory change Nagel's model has greater merits than subsequent models (exemplified by Kenneth Schaffner's general reduction-replacement model). This article concludes by suggesting that Nagel's model of reduction deals with theory change exactly in the same way as logical empiricism does with historicism. (shrink)

The author reviews the literature in professional education that cites Ernest Becker’s work from the 1960s-70s. Some of Becker’s main ideas from his own writing on education are also reviewed. The purpose here is to establish a sketch, not a full-study, of the importance of Becker’s educational legacy and begin some critique of the biases of professional educators in regard to utilizing Becker’s work. This critical reflectivity is an appropriate model of Becker’s own integrative approach to knowledge and learning. (...) The aim is to ensure that future applications may be cautious to certain reductive tendencies and offer more diverse perspectives that are truer to Becker’s oeuvre and core ideas about human behavior and societies in general, and education specifically. The author concludes that the future of Education, formal and informal, would do well to take a long serious look at Becker’s work, especially as the world’s children, youths and adults are is becoming more and more vulnerable to frightening conditions, with cascading collapse of systems, including extinctions of all kinds already well underway in an era of global threats nearing extremes. Becker’s oeuvre is both realistic and idealistic, offering Education a way to radically improve to help make for a better world. (shrink)

This article distinguishes between three projects in Ernest Becker's later work: his psychology of “religion,” his psychology of religion, and his psychology of Religion . The first is an analysis of culture and civilization as immortality projects, means by which to deny death. The second, which overlaps with the first, is a characterization of religion-as-practiced as a particularly effective immortality project vis-à-vis death anxiety. The third is less social scientific and more theological; Becker argues for a view of God (...) that is in the tradition of Søren Kierkegaard and Paul Tillich . Focusing on the second of these projects—as much has already been written on the first, and little can be said about the third—this article evaluates Becker's claims about religion-as-practiced in light of recent developments in social cognitive psychology. (shrink)

This article considers how Ernest Gellner used sociology and anthropology to attack ordinary language philosophy in Words and Things. It argues that this attack can be seen as a part of the movement to make philosophy more empirical or “naturalized,” something that has not been generally noted. It also discusses what general lessons to draw from Words and Things regarding how empirical knowledge should be used in philosophy. Among other things, the article argues that one important lesson is that (...) empirical philosophers should make more use of “soft” social sciences, such as sociology and anthropology, and not focus exclusively on “harder” disciplines, such as physics and experimental psychology. Another upshot of the discussion is that philosophers should draw on empirical knowledge not only when they solve problems but also when they formulate them. (shrink)

It is well known that Ernest Gellner made substantial use of his knowledge of the social sciences in philosophy. Here I discuss how he used it on the basis of a few examples taken from Gellner’s philosophical output. It is argued that he made a number of highly original “translations”, or re-interpretations, of philosophical theories and problems using his knowledge of the social sciences. While this method is endorsed, it is also argued that some of Gellner’s translations crossed the (...) line between the original and the idiosyncratic. (shrink)

This article puts forward the thesis that in the age of multiculturalism, global communication is rooted in cross-cultural understanding as shown in McLuhan's late communication theory. The American philosopher Ernest Fenollosa went to Japan during the Meiji Restoration when it started in earnest full-scale Westernization. He became fascinated with the poetics of sinography manifested in etymosinology. Etymosinology reveals the depth of the Sinic cultural soul, which is this-worldly, practical, concrete and specific. Sinism (i.e. Confucianism, Daoism and Chan/Zen Buddhism) is (...) a species of relational ontology which is predicated upon the conception of reality as social process. This social process is always already embodied. With the aid of Merleau-Ponty's phenomenology of embodiment, I critically explore and examine the connection between embodiment and `new media' theory. (shrink)

Let me say at the outset, what no one would have doubted, that Professor Nagel's book is an excellent one. He offers detailed and clear analyses of many fundamental problems in the philosophy of science and he throws fresh light on everything he discusses. The book is a long one and includes many topics, so a useful summary is impossible. Instead I shall briefly list the topics covered, select one for more detailed exposition, and finish with some comments.

This book reads Ernest Becker both as a prophet of modernity and as a sensitive observer of its decline. Situated within the disciplinary approach of 'theology of culture,' the book discerns in dialogue with Becker the contours of modern vision in its depth-dimension. Taking note of Becker's works as a whole, it identifies the two master images of human existence—homo poeta and homo heroica—which articulate this dimension, situating them in scholarly debate and comparing and relating them to the contemporary (...) situation. (shrink)

Among the “Ernest Nagel Papers 1930–1988” at Columbia University’s Rare Book & Manuscript Library, there is a file at Box 7, entitled “The Philosophy of Science: University of Delaware 1961”. This is the edited text with some editorial comments and polishing.

This book reads Ernest Becker both as a prophet of modernity and as a sensitive observer of its decline. Situated within the disciplinary approach of 'theology of culture,' the book discerns in dialogue with Becker the contours of modern vision in its depth-dimension. Taking note of Becker's works as a whole, it identifies the two master images of human existence—homo poeta and homo heroica—which articulate this dimension, situating them in scholarly debate and comparing and relating them to the contemporary (...) situation. (shrink)

Ernest Sosa’s new monograph, Epistemic Explanations, develops an important new account of epistemic evaluation, epistemic normativity, and the explanatory role of these. The first two sections of the present paper develop an interpretation of Sosa’s metaphysics of the mental states of rational agents as a version of hylomorphism. The second half of the paper uses this hylomorphic view to argue that Sosa can account for differences among the various kinds of knowledge by appeal to nothing more than differences among (...) the belief-like attitudes involved in those kinds of knowledge. My argument for this last claim will also challenge Sosa’s own argument for two of the book’s most heterodox epistemological claims, viz., that knowledge can be recognizably insecure, and that knowledge can be based on mere assumptions. (shrink)

A fiatal kutató a szociológiai értelemben vett segítés elméletével és gyakorlatával foglalkozik, s ezen belül is egyrészt azzal, hogy adott helyzetben miként jönnek létre az ún. jóról alkotott elképzelések, másrészt a kisebbségi magyarok segítésének elképzeléseiből miként erednek konkrét civil cselekvések, és ezek hogyan teremtik újra a résztvevők nemzet- és magyarságképét, harmadszor pedig górcső alá kerül a civil segítés hatalmi dimenziója. A bevezetőt követően olyan témákat érint a szerző, mint a jótékonyság modelljei, az "érdemesség" szerepe, a segítő-segített pozíciók aszimmetriája (hatalom újratermelésének (...) modelljei, elismerés és jótékonykodás, hatalom a jótékonyság elméleti modelljeiben), a kisebbségi magyarok támogatásának intézményes keretei, illetve a módszertan (programok kiválasztása, alkalmazott módszerek). ***A folytatásban olvashatunk négy konkrét programról, a segítés ideológiájáról és azok újratermeléséről (hiány és érdemesség toposzai, rítusok, "másság", érdemesség fenntartása és újraalkotása), az elismerés korlátairól és lehetőségeiről, valamint a gondoskodás és intimitás jótékonyságban játszott szerepéről. A szakkönyv a következtetések összegzésével, és a felhasznált irodalom felsorolásával zárul. A kötet az Ünnepi Könyvhét alkalmából jelenik meg. "www.kello.hu © minden jog fenntartva". (shrink)

I agree with Sosa that intuitions are best thought of as attractions to believe a certain proposition merely on the basis of understanding it. However, I don't think it is constitutive of them that they supply strictly foundational justification for the propositions they justify, though I do believe that it is important that the intuition of a suitable subject be thought of as a prima facie justification for his intuitive judgment, independently of the reliability of his underlying capacities. I also (...) think that we need to be able to explain how mere understanding of a proposition can confer upon us an ability to have reliable intuitions, that we cannot simply take that idea for granted. And that when try to explain that, our best avenue for doing so is to take the intuitions as constituting the understanding of which they are said to be a manifestation. (shrink)

(2006). American Educational Studies Association, 2005 George Kneller Lecture: Second Generation Memory and the Phenomenological Structure of Intergenerational Remembrance in Ernest Gaines's Fictional Life-World. Educational Studies: Vol. 40, No. 3, pp. 226-245.