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Profile: Eric Thomas Weber (University of Mississippi)
  1. Eric Thomas Weber (2015). Lessons From America's Public Philosopher. Journal of Speculative Philosophy 29 (1):118-135.
    This article argues for a definition of public philosophy inspired by John Dewey’s understanding of the “supreme intellectual obligation.” The first section examines five strong reasons why more public philosophy is needed and why the growing movement in public philosophy should be encouraged. The second section begins with a review of common understandings of public philosophy as well as some initial challenges that call for widening our conception of the practice. Then, it applies Dewey’s argument in “The Supreme Intellectual Obligation” (...)
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  2. Eric Thomas Weber (2014). Converging on Culture: Rorty, Rawls, and Dewey on Culture’s Role in Justice. Essays in the Philosophy of Humanism 22 (2):231-261.
    In this essay, I review the writings of three philosophers whose work converges on the insight that we must attend to and reconstruct culture for the sake of justice. John Rawls, John Dewey, and Richard Rorty help show some of the ways in which culture can enable or undermine the pursuit of justice. They also offer resources for identifying tools for addressing the cultural challenges impeding justice. I reveal insights and challenges in Rawls’s philosophy as well as tools and solutions (...)
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  3. Brian E. Butler, Matthew J. Brown, Phillip Deen, Loren Goldman, John Kaag, John Ryder, Patricia Shields, Joseph Soeters & Eric Thomas Weber (2013). Philosophical Pragmatism and International Relations: Essays for a Bold New World. Lexington Books.
    Philosophical Pragmatism and International Relations bridges the gap between philosophical pragmatism and international relations, two disciplinary perspectives that together shed light on how to advance the study and conduct of foreign affairs. Authors in this collection discuss a broad range of issues, from policy relevance to peacekeeping operations, with an eye to understanding how this distinctly American philosophy, pragmatism, can improve both international relations research and foreign policy practice.
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  4. Eric Thomas Weber (2012). Oliver Wendell Holmes, Jr., Legal Theory, and Judicial Restraint (Review). The Pluralist 7 (3):136-139.
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  5. Eric Thomas Weber (2012). Review Oliver Wendell Holmes, Jr., Legal Theory, and Judicial Restraint Kellogg Frederic R. Cambridge UP New York. The Pluralist 7 (3):136-139.
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  6. John J. Stuhr, Richard Shusterman, Mary Magada-Ward, Jessica Wahman, William S. Lewis, Michael Hg Hoffmann, Eric Thomas Weber & Jacquelyn Ak Kegley (2011). 1. Front Matter Front Matter (Pp. I-Iv). Journal of Speculative Philosophy 25 (1).
     
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  7. Eric Thomas Weber (2011). What Experimentalism Means in Ethics. Journal of Speculative Philosophy 25 (1):98-115.
    The factors which have brought society to its present pass and impasse contain forces which, when released and constructively utilized, form the positive basis of an educational philosophy and practice that will recover and will develop our original national ideals. The basic principle in that philosophy and practice is that we should use that method of experimental action called natural science to form a disposition which puts a supreme faith in the experimental use of intelligence in all situations of life.In (...)
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  8. Eric Thomas Weber (2010). Morality, Leadership, and Public Policy: On Experimentalism in Ethics. Bloomsbury.
    In Morality, Leadership, and Public Policy, Eric Weber argues for an experimentalist approach to moral theory in addressing practical problems in public policy. The experimentalist approach begins moral inquiry by examining public problems and then makes use of the tools of philosophy and intelligent inquiry to alleviate them. -/- Part I surveys the uses of practical philosophy and answers criticisms - including religious challenges - of the approach, presenting a number of areas in which philosophers' intellectual efforts can prove valuable (...)
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  9. Eric Thomas Weber (2010). On Applying Ethics: Who's Afraid of Plato's Cave? Contemporary Pragmatism 7 (2):91-103.
    The present paper is a response to Gerald Gaus, who has argued that philosophers should not apply ethics. After a critical evaluation of Gaus's arguments, I present several ways which Sidney Hook has outlined for philosophers to bring their skills to bear fruitfully on public policy matters. Following Hook's list, I offer three of my own suggestions for further ways in which philosophers can positively contribute to the application of ethics and of philosophy generally. Finally, I propose the venue of (...)
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  10. Eric Thomas Weber (2010). Rawls, Dewey, and Constructivism. Continuum International Publishing Group.
    Examines problems in Rawls' epistemology, approached from a Deweyan perspective, to argue for a thoroughly constructivist idea of justice and its practical implications for education. >.
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  11. Eric Thomas Weber (2009). James, Dewey, And Democracy. William James Studies 4:90-110.
    In this paper I examine John Dewey's correspondence and selected writings to illuminate Dewey's understanding of and possible shaping of William James's work as it pertains to politics and democracy. I suggest a way of seeing a richer connection between the thinkers than has been portrayed and a picture of influence flowing from Dewey to James.
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  12. Eric Thomas Weber (2009). The Responsibilities and Dangers of Pragmatism. Philosophy in the Contemporary World 16 (1):123-129.
    John Lachs has argued that the value of academic philosophers rests not in their scholarly writing, but fundamentally in their ability to educate minds to be critical and open. In this paper, I show the continuity of this outlook on the work of philosophers with Lachs's stoic pragmatism. Stoic pragmatism is the view that the pragmatic optimism of thinkers like James, Royce, and Dewey must be tempered by a stoic acceptance of our limitations as human beings. While I support Lachs's (...)
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  13. Eric Thomas Weber & Andrew F. Smith (2009). Religion and Democratic Citizenship: Inquiry and Conviction in the American Public Square By J. Caleb Clanton. Transactions of the Charles S. Peirce Society 45 (3):449-456.
  14. Eric Thomas Weber & Andrew F. Smith (2009). Religion and Democratic Citizenship: Inquiry and Conviction in the American Public Square (Review). Transactions of the Charles S. Peirce Society 45 (3):449-456.
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  15. Eric Thomas Weber (2008). Dewey and Rawls on Education. Human Studies 31 (4):361 - 382.
    In this paper I compare the roles that the explicit and implicit educational theories of John Dewey and John Rawls play in their political works to show that Rawls’s approach is skeletal and inappropriate for defenders of democracy. I also uphold Dewey’s belief that education is valuable in itself, not only derivatively, contra Rawls. Next, I address worries for any educational theory concerning problems of distributive justice. Finally, I defend Dewey’s commitment to democracy as a consequence of the demands of (...)
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  16. Eric Thomas Weber (2008). Lessons for Leadership From Keping and Dewey. Skepsis 19 (1-2).
     
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  17. Eric Thomas Weber (2008). Proper Names and Persons: Peirce's Semiotic Consideration of Proper Names. Transactions of the Charles S. Peirce Society 44 (2):pp. 346-362.
    Charles S. Peirce’s theory of proper names bears helpful insights for how we might think about his understanding of persons. Persons, on his view, are continuities, not static objects. I argue that Peirce’s notion of the legisign, particularly proper names, sheds light on the habitual and conventional elements of what it means to be a person. In this paper, I begin with an account of what philosophers of language have said about proper names in order to distinguish Peirce’s theory of (...)
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  18. Eric Thomas Weber (2008). Religion, Public Reason, and Humanism: Paul Kurtz on Fallibilism and Ethics. Contemporary Pragmatism 5 (2):131-147.
    I present a persistent religious moral theory, known as divine command theory, which conflicts with liberal political thought. John Rawls's notion of public reason offers a framework for thinking about this conflict, but it has been criticized for demanding great restrictions on religious considerations in public deliberation. I argue that although Paul Kurtz is critical of organized religion, his epistemological suggestions and ethical theory offer a feasible way to build common moral ground between atheists, secularists, and theists, so long as (...)
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  19. Eric Thomas Weber (2006). A Community of Individuals. Teaching Philosophy 29 (1):72-74.
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  20. Eric Thomas Weber (2006). A Democracy of Distinction. Review of Metaphysics 60 (2):396-397.
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  21. Eric Thomas Weber (2006). Linking Visions. Teaching Philosophy 29 (4):367-369.
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