Erin Plunkett draws from both analytic and continental sources to argue for the philosophical relevance of style, making the case that the essay form is uniquely suited to address the sceptical problem. The authors examined here-Montaigne, Hume, the early German Romantics, Kierkegaard and Stanley Cavell-bring into relief the relationship between scepticism and ordinary life and situate the will to know within a broader frame of meaningful human activity. The formal features of the essay call attention to time, subjectivity, and language (...) as the existential conditions of knowledge. -/- In contrast to foundationalist approaches, which expect philosophy to reach empirical or rational certainty, Plunkett demonstrates through these writings the philosophical advantages of a fragmentary, non-dogmatic style of writing. A Philosophy of the Essay shows how this medium can help us come to terms with the contingency and uncertainty of life. (shrink)

Educational Theory, Volume 72, Issue 1, Page 85-101, February 2022.

In "The Philosophy of Living Experience," Alexander Bogdanov summarises his philosophy of empiriomonism, situates it in the history of materialist thought, explains the social genesis of each stage of that history, and anticipates his ultimate achievement universal organisational science.".

Translated into English for the first time, leading Japanese philosopher, Nishihira Tadashi, explores the deeply experiential philosophy of losing yourself in the reality of the present. He takes us on a tour through the history of Zen, the gatekeeper of the philosophy of no-mind D.T. Suzuki, the Noh theory of Zeami and Takuan's treatise on swordsmanship. Nishihira pulls together the threads of this genealogy of no-mind, showing the richness of the concept and its essential connection to the paradoxical (...) task of becoming fully human. (shrink)

Richard Rorty's philosophy is examined showing a strong move against analytic philosophy to a turn toward linguistic aspects of pragmatism.

A groundbreaking, deeply personal, magnum opus on madness and philosophy from a psychotic patient turned philosopher.

Ian Hacking’s Representing and Intervening is often credited as being one of the first works to focus on the role of experimentation in philosophy of science, catalyzing a movement which is sometimes called the “philosophy of experiment” or “new experimentalism”. In the 1980s, a number of other movements and scholars also began focusing on the role of experimentation and instruments in science. Philosophical study of experimentation has thus seemed to be an invention of the 1980s whose central (...) figure is Hacking. This article aims to assess this historical claim, made by Hacking himself as well as others. It does so first by highlighting how a broader perspective on the history of philosophy reveals this invention narrative to be incorrect, since experimentation was a topic of interest for earlier philosophers. Secondly, the article evaluates a revision of this historical claim also made by some philosophers of experiment: the rediscovery narrative, which frames Hacking and others as having rediscovered the work of these earlier authors. This second narratives faces problems as well. Therefore we develop a third narrative which we call the contextualist narrative. Rather than considering experimentation in an essentialist manner as a fixed research object that is either present or not in the work of specific authors, experimentation should be addressed through a narrative that asks in what way it becomes a philosophical problem for certain authors and for what purpose. Such contextualization enables a repositioning of Hacking’s philosophy of experiment in relation to the specific debates in which he intervened, such as the realism-antirealism debate, the Science Wars and the debate on incommensurability. (shrink)

The organizers of the 1992 Highlands Institute seminar were kind enough to invite me to comment as a neo-pragmatist on John E. Smith's keynote paper "Experience, God, and Classical American Philosophy." It is my pleasure to do so. I read portions of both GOD AND EXPERIENCE and THE ANALOGY OF EXPERIENCE when they were published. I was impressed then, and continue to be impressed, with Professor Smith's intellectually responsible and powerful defense of Christianity, carried out, as it was, in (...) a philosophical environment where that was not the most popular thing to do. More recently, in preparation for this event, I have profited from reading THE SPIRIT OF AMERICAN PHILOSOPHY, particularly the chapters on James and Dewey. And, I can only second his presidential call in "The New Need for a Recovery of Philosophy" for a live-and-let-live attitude amongst the cacophonous multitude of those of us who call ourselves "philosophers.". (shrink)

John Dewey wrote in Experience and Nature that his empirical method exacts of philosophy two things; in the first place, it means that the “refined methods and products” which emerge from analytic reflection or cognitive experience “be traced back to their origin in primary experience, in all its heterogeneity and fullness;” and secondly, “that the secondary methods and conclusions be brought back to the things of ordinary experience, in all their coarseness and crudity, for verification.” It is my contention (...) that the precognitive experience out of which emerges reflection, inquiry, or cognitive experience and the post-cognitive experience to which reflection or inquiry returns constitute problems for Dewey’s philosophy which have not been adequately analyzed and solved. There is a certain vagueness in Dewey’s description of primary experience and the relation of primary experience to the cognitive process is a crucial issue. (shrink)

This book brings together a collection of essays written by scholars inspired by Eugene Gendlin's work, particularly those interested in thinking with and beyond Gendlin for the sake of a global community facing significant crises. The contributors take inspiration from Gendlin's philosophy of the implicit, and his theoretical approach to psychology. The essays engage with Gendlin's ideas for our era, including critiques and corrections as well as extrapolations of his work. Gendlin himself worried that knowing about a problem is (...) too often conflated with actions that might lead to change; the essays in this book point to a form of understanding that is activated, an embodied and immediate way of thinking about today's problems. Throughout the volume, the contributors creatively engage with Gendlin's work and its applicability to the complex, pressing crises of our time: the Covid-19 pandemic, environmental/climate issues, racism, sexism, economic inequality, and other factors threatening human persons and communities. Gendlin's theoretical approach to psychology is naturally interdisciplinary, making this book an essential read for anyone interested in moving to the boundaries where psychology meets philosophy, theology, art, environmental studies, science, and technology, and much more. (shrink)

What is the experience of someone who is “colour‐blind” like? This paper presents the results of a study that uses qualitative research methods to better understand the lived experience of colour blindness. Participants were asked to describe their experiences of a variety of coloured stimuli, both with and without EnChroma glasses—glasses which, the manufacturers claim, enhance the experience of people with common forms of colour blindness. More generally, the paper provides a case study in the nascent field of experimental (...) class='Hi'>philosophy of experience. (shrink)

This book explores the important yet neglected relationship between the philosophy of time and the temporal structure of perceptual experience. It examines how time structures perceptual experience and, through that structuring, the ways in which time makes perceptual experience trustworthy or erroneous. -/- Sean Power argues that our understanding of time can determine our understanding of perceptual experience in relation to perceptual structure and perceptual error. He examines the general conditions under which an experience may be sorted into different (...) kinds of error such as illusions, hallucinations, and anosognosia. Power also argues that some theories of time are better than others at giving an account of the structure and errors of perceptual experience. He makes the case that tenseless theory and eternalism more closely correspond to experience than tense theory and presentism. Finally, the book includes a discussion of the perceptual experience of space and how tenseless theory and eternalism can better support the problematic theory of naïve realism. -/- Philosophy of Time and Perceptual Experience originally illustrates how the metaphysics of time can be usefully applied to thinking about experience in general. It will appeal to those interested in the philosophy of time and debates about the trustworthiness of experience. (shrink)

Guido de Ruggiero (1888-1948) was perhaps the greatest Italian intellectual historian in the twentieth century. He was a fierce champion of liberalism, an ardent opponent of Fascism, an insightful critic and interpreter of his contemporaries, and a formidable philosopher in his own right. Idealism & Experience: The Philosophy of Guido de Ruggiero comprises eight new critical essays, as well as English translations of five of de Ruggiero's most important shorter writings, which chart the development of his thought between 1914 (...) and 1946. Taken together, these essays reveal the range, richness and philosophical sophistication of de Ruggiero's ideas, enabling Anglophone readers to appreciate their enduring relevance in our own troubled times. (shrink)

There are two reasons, I claim, scientists do and should ignore standard philosophical theories of objective evidence: Such theories propose concepts that are far too weak to give scientists what they want from evidence, viz., a good reason to believe a hypothesis; and They provide concepts that make the evidential relationship a priori, whereas typically establishing an evidential claim requires empirical investigation.

John J. McDermott's anthology, _The Philosophy of John Dewey_, provides the best general selection available of the writings of America's most distinguished philosopher and social critic. This comprehensive collection, ideal for use in the classroom and indispensable for anyone interested in the wide scope of Dewey's thought and works, affords great insight into his role in the history of ideas and the basic integrity of his philosophy. This edition combines in one book the two volumes previously published separately. (...) Volume 1, "The Structure of Experience," contains essays on metaphysics, the logic of inquiry, the problem of knowledge, and value theory. In volume 2, "The Lived Experience," Dewey's writings on pedagogy, ethics, the aesthetics of the "live creature," politics, and the philosophy of culture are presented. McDermott has prefaced each essay with a helpful explanatory note and has written an excellent general introduction to the anthology. (shrink)

African American theologians tend not to find philosophy as a meaningful tool to advance their theological positions. _African Americans and Christianity_ offers an engaging and thorough bridge between African American theology and philosophy of religion.

This book offers readers a collection of 50 short chapter entries on topics in the philosophy of language. Each entry addresses a paradox, a longstanding puzzle, or a major theme that has emerged in the field from the last 150 years, tracing overlap with issues in philosophy of mind, cognitive science, ethics, political philosophy, and literature. Each of the 50 entries is written as a piece that can stand on its own, though useful connections to other entries (...) are mentioned throughout the text. Readers can open the book and start with almost any of the entries, following themes of greatest interest to them. Each entry includes recommendations for further reading on the topic. -/- Philosophy of Language: 50 Puzzles, Paradoxes, and Thought Experiments is useful as a standalone textbook, or can be supplemented by additional readings that instructors choose. The accessible style makes it suitable for introductory level through intermediate undergraduate courses, as well as for independent learners, or even as a reference for more advanced students and researchers. (shrink)

In this article, it is argued that Ch'oe Han-gi (1803-1877), a Korean Confucian scholar from the late Chosŏn, can be credited with finding the full philosophical significance of the notion of experience (kyŏnghŏm). At the same time, his philosophy of experience can be interpreted adequately in the context of not British empiricist but Confucian philosophical assumptions. There is both continuity and discontinuity in Ch'oe's relation to Confucian tradition. Unlike the Confucian traditionalist, he admitted that inherited knowledge and practice are (...) potentially fallible. Confucian tradition, though still reliable, becomes less important than the process of the world itself, in whose flux all experience must be repeatedly tested. For Ch'oe, humans imbued with configurative energy and with their capability for correlative thinking become skilled in experiencing the world directly without absolute dependence on past Confucian traditions. (shrink)

The article examines the historical movement of transcendental foundations in the twentieth century up to their reconstruction in modern rhetorical practices from the standpoint of communicative philosophy. The author also considers the prospects of the relationship and mutual combination of analytical, hermeneutical, semiotic and phenomenological traditions.

The work examines the issue of the philosophy of education, in particular, in the system of continuous formation of plastic structures in the mode of uncertainty. The essence of the concept of “philosophy of education”, its interpretation, variants of explanation are determined. The signs and features of the philosophy of education are characterized. Also considered is the historical process of the development of the philosophy of education, the orientation of the philosophy of education towards a (...) certain goal in a certain historical period, the state of the philosophy of education at the current stage, the main goals and tasks of the philosophy of education.During the study, attention is also paid to the concepts of education that exist today. The features of each theory, its manifestations, significance for education in general are determined. At the same time, various approaches to the construction of education and the possibility of their application are considered.In the work, attention is paid to the state of the education philosophy of the EU states at the current stage. Features of the educational process of the European Union, principles, principles are defined. Such categories of EU education philosophy as the freedom of choice of the pupil and student, the right of educational institutions to independently determine the structure and content of educational programs, the validity of knowledge, democracy in the relationship between the teacher and students, education throughout life are studied.At the same time, the educational process of Ukraine is analyzed. The features of the philosophy of the Ukrainian educational system, the practical implementation of certain principles, principles and ideas are highlighted. At the same time, the shortcomings of the educational philosophy of Ukraine are identified, which negatively affect the formation of a coherent and harmonious educational system of our country.The article focuses on the prospects for the development of the philosophy of education in Ukraine. The question of heterarchy, flexible education, own education is considered. Each identified path is characterized and its strengths and weaknesses are identified. At the same time, forecasts are made regarding the further development of education in Ukraine. (shrink)

The article deals with the practical philosophy of Hryhorii Savych Skovoroda from the point of view of the leading trends of modern philosophical thought: the «rehabilitation of practical philo- sophy» and the communicative turn in philosophy, the components of which are the neo-Socratic dialogue, the philosophy of communication, and the ethics of discourse. The interpretation of Skovoroda’s philosophy is carried out not only in accordance with the principle «know yourself» as a method of knowledge, but primarily (...) in the dimension of the Socratic dialogue, when the methods of morals and elenctics are used in the joint search for truth, solving moral problems. The dialogic nature of Skovoroda’s method consists in searching for the truth together with other people through argumentation, the truth that also appears as a moral category. The article shows the actualization of Skovoroda’s philosophy in the pre-Soviet, Soviet and modern periods of the study of his work in independent Ukraine. The main thesis of the work consists in the statement that Skovoroda did not reduce philosophy to life, but raised life itself to philosophy. Philosophy was his life — a practical philosophy of life that formed his dialogical habitus. Socratic dialogue appears in philosophy, in everyday practices of communication with people, in particular, in the itinerant habitus of the thinker. Traveling is an important element of his philosophy, his life, and his habitus. The itinerant nature of Skovoroda’s habitus takes his dialogues beyond epistemology, transferring the dialogue to a practical, or rather, moral-practical plane. Skovoroda as an educator, relying on the habitus of Ukrainian culture and dialogic practices, transcends this habitus, elevating it to the habitus of reason. The work asserts the opinion about the need and necessity to develop and practice neo-skovorodinian dialogue as a component of the worldwide trend of development of dialogic practical philosophy and dialogic civilization. The article shows not only the significance of Skovoroda’s philosophy as a historical-philosophical phenomenon, but also its role in modern philosophical research in Ukraine, as well as the national liberation struggles of the Ukrainian people in the fight against Russia’s aggressive policy. (shrink)

Much of the history of Western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude (...) differently abled, racialized, feminized, and gender nonconforming people, it also asks questions about how life is constituted and understood without limiting itself to the human. A collection of articles that focuses on life as an organizing principle for ontology, ethics, and politics, chapters of this study respond to feminist thinkers such as Gloria Anzaldúa, Judith Butler, Adriana Cavarero, Simone de Beauvoir, Luce Irigaray, and Søren Kierkegaard. Divided into three parts, the book debates the question of life in and against the emerging school of new feminist materialism, provides feminist phenomenological and existentialist accounts of life, and focuses on lives marked by a particular precarity such as disability or incarceration, as well as life in the face of a changing climate. Calling for a broader account of lived experience, Feminist Philosophies of Life contains persuasive, original, and diverse analyses that address some of the most crucial feminist issues. Contributors include Christine Daigle, Shannon Dea, Lindsay Eales, Elizabeth Grosz, Lisa Guenther, Lynne Huffer, Ada Jaarsma, Stephanie Jenkins, Ladelle McWhorter, Jane Barter Moulaison, Astrida Neimanis, Danielle Peers, Stephen Seely, Hasana Sharp, Chloë Taylor, Florentien Verhage, Rachel Loewen Walker, and Cynthia Willett. (shrink)