Public schools are functionally provided through structural arrangements such as government funding, but public schools are achieved in substance, in part, through local governance. In this essay, Kathleen Knight Abowitz explains the bifocal nature of achieving public schools; that is, that schools are both subject to the unitary Public compact of constitutional principles as well as to the more local engagements with multiple publics. Knight Abowitz sketches this bifocal nature, exploring both the unitary ideal and (...) its parameters, as well as the less understood forms of multiple, organic publics that come into being in response to localized problems in schools or districts. These publics often fail to realize their potential in the development of increased capacity for enhanced teaching and learning. The essay ultimately points to a practical application: that educational leadership of all types, and with some very specific kinds of habits and skills, is needed to help achieve public schools. (shrink)

At current rates, almost all U.S. public universities could reach a point of zero state subsidy within the next fifty years. What is a public university without public funding? In this essay, Kathleen Knight Abowitz considers the future of public universities, drawing upon the analysis provided in John Dewey's Democracy and Education. Knight Abowitz conducts an initial institutional analysis through two broad prisms: that of the political landscape that authorizes universities as public institutions, and that (...) of the present political–economic context of public education in general and public universities in particular. Dewey's conception of democratic education is then explored; his arguments regarding aims, experience, thinking, and social intelligence provide important tools for imagining the democratic futures of public universities today. (shrink)

In assembling scholars for the John Dewey Symposium for the 2015 Annual Meeting in Chicago, I sought thinkers who would critically engage Maxine Greene’s philosophy of democratic education. The recent death of Greene, long-time member of the Society, friend and teacher of many members, and John Dewey Lecturer in 1988, had left a powerful absence among educational philosophers, and many had honored her legacy with loving tributes. The Symposium’s aim was to bring together scholars in critical engagement with her work.Greene (...) had interpreted, critiqued, and in some ways enlarged Deweyan philosophy for much of her career. Key to her democratic educational thought was the concept of the social imagination:We... (shrink)

Thomas Friedman’s best-selling The World is Flat has exerted much influence in the west by providing both an accessible analysis of globalisation and its economic and social effects, and a powerful cultural metaphor for globalisation. In this review, we more closely examine Friedman’s notion of the social contract, the moral centre of his hopeful vision of a globalised world. While Friedman’s social contract holds a more generous view of social and state obligation than his neoliberal economic analysis might otherwise allow, (...) his fallacious assumptions about education rest on poorly argued claims about the nature of human beings, the proper aims of schooling, and meanings of justice in a globalised world. (shrink)

The 2013 Past President’s Panel at the Dewey Society annual meeting invited scholars to revisit the classic political text, The Public and Its Problems . Four exceptional papers were presented at the session and are now gathered here to gain the wider audience they deserve.Dewey’s most comprehensive work of political theory and democratic politics, The Public and Its Problems was a response to the deeply embedded skepticism about participatory democracy and public life expressed by democratic realists of the era, most (...) famously, Walter Lippmann in his The Phantom Public . In response to Lippmann, Dewey offered a thorough analysis of early 20th century democracy and some of his best thinking on both the .. (shrink)

“When citizens can associate only in certain cases, they regard association as a rare and singular process, and they hardly think of it. When you allow them to associate freely in everything, they end up seeing in association the universal and, so to speak, unique means that men can use to attain the various ends that they propose. Each new need immediately awakens the idea of association. The art of association then becomes, as I said above, the mother science; everyone (...) studies it and applies it”When Alexis De Tocqueville visited the United States from France in the 1830s, he noted that many voluntary associations existed among citizens throughout the American landscape, something that did not exist in the... (shrink)

Let me begin by thanking the society’s officers: President Kathleen Knight-Abowitz, President-Elect Len Waks, immediate past President Deron Boyles, Secretary-Treasurer Kyle Greenwalt, membership and development officer Mark Kissling, and of course student liaison Matt Ryg and webmaster Zane Wubbena. I know that their many efforts on behalf of this society are much appreciated by all of us.In 1955, when Will Herberg published his influential book, Protestant–Catholic–Jew, it could be said with some confidence that an essay in American (...) religious sociology could claim exhaustive coverage by restricting its analysis to those three faiths. Scarcely a decade later, however, that formula would be obsolescent. The 1960s... (shrink)

The primary aim of this study is to dissolve the mind-body problem. It shows how the ‘problem’ separates into two distinct sets of issues, concerning ontology on the one hand, and explanation on the other, and argues that explanation – whether or not human behaviour can be explained in physical terms – is the more crucial. The author contends that a functionalist methodology in psychology and neurophysiology will prove adequate to explain human behaviour. Defence of this thesis requires: an examination (...) of the mental/physical dichotomy, and its rejection in favour of a distinction between psychological and physical terms; a description and discussion of functionalism in psychology and neurophysiology, showing how the notorious problem of the necessary intensionality of psychological terms may be circumvented; an examination of the role of computer simulation in psycho-physical research; and an explanation of how the phenomena of sentience fit the functional framework. The book concludes that the thesis presented is in all essentials that of Aristotle; Aristotle had no ‘mind-body problem’, and were it not for a subsequent over-obsession with Cartesian scepticism, we need not have had one either. (shrink)

This paper explores the relationship between common-sense psychology (CSP) and scientific psychology (SP) — which we could call the mind-mind problem. CSP has come under much attack recently, most of which is thought to be unjust or misguided. This paper's first section examines the many differences between the aims, interests, explananda, explanantia, methodology, conceptual frameworks, and relationships to the neurosciences, that divide CSP and SP. Each of the two is valid within its own territory, and there is no competition between (...) them — primarily because CSP is not, and has no interest in being, a scientific theory. In the second section some implications are drawn. First, neither CSP nor SP has the mind-body problem in its familiar form. Second, CSP, for excellent reasons, is not equipped to handle irrational or non-rational behaviour; there are some grounds for believing that this can and should be the task of SP. Third, philosophical psychology, or armchair theories of action, perception, etc., are doomed to failure. And, fourth, the realm of the psychological is so heterogeneous that no single model for either CSP or SP is likely to succeed. (shrink)

It is notorious that Aristotle gives two distinct and seemingly irreconcilable versions of man's eudaimonia in the Nicomachean Ethics. These offer conflicting accounts not only of what the good man should do, but also of what it is good for a man to do. This paper discusses the incompatibility of these two pictures of eudaimonia, and explores the extent to which the notions of 'the life of a good man' and 'the life good for a man' can be successfully united (...) in a single concept of eudaimonia. (shrink)

El editor reúne a distintos miembros de la Advisory Council of the British Humanist Association para escribir sobre conceptos, tales como la moralidad, la educación moral, la ética, los medios de comunicación, la muerte o el futuro. Algunos de estos autores son: Cyril Bibby, Raymond Firth, Margaret Knight, Lord Francis Williams, Antony Flew, Peter Henderson, James Hemming, Morris Ginsberg, Lord Ritchie-Calder, Lord Boyd Orr, Kathleen Nott, Brigid Brophy, Cristopher Longuet-Higgins, Kingsley Martin, P. Sargant Florence, Theodore Besterman, F.A.E. Crew, (...) H.J. Eysenck o Sir Karl Popper. (shrink)

This article finds little to disagree with in Neurophilosophy The sole area of disagreement is with Professor Churchland's attitude to common?sense psychology. Unfortunately, though, the author has already attempted to describe what should be the proper view of common?sense psychology in an earlier article in this very journal. Therefore the present article tries to build on the earlier one, advocating an instrumentalist constraal of many ordinary?language mental terms ? a construal with which Professor Churchland is unlikely to agree, but which, (...) if she did agree, would give her further ammunition with which to beat her opponents. The other main strand of this article suggests that Aristotle has anticipated Professor Churchland (and also most other theoreticians of psychology and physiology), and so, willy?nilly, we are ? correctly ? returning to an Aristotelian picture of human capacity and activity. (shrink)

"The publication of the revised edition of Kathleen Marie Higgins's Nicizscbe's Zarathustra is a great boon to Nietzsche scholars and Zarathustra specialists alike, for Higgins's consistently subtle analysis of Nietzsche's bold experiment ...

From our first social bonding as infants to the funeral rites that mark our passing, music plays an important role in our lives, bringing us closer to one another. In _The Music between Us_, philosopher Kathleen Marie Higgins investigates this role, examining the features of human perception that enable music’s uncanny ability to provoke, despite its myriad forms across continents and throughout centuries, the sense of a shared human experience. Drawing on disciplines such as philosophy, psychology, musicology, linguistics, and (...) anthropology, Higgins’s richly researched study showcases the ways music is used in rituals, education, work, healing, and as a source of security and—perhaps most importantly—joy. By participating so integrally in such meaningful facets of society, Higgins argues, music situates itself as one of the most fundamental bridges between people, a truly cross-cultural form of communication that can create solidarity across political divides. Moving beyond the well-worn takes on music’s universality, _The Music between Us_ provides a new understanding of what it means to be musical and, in turn, human. (shrink)

In Being and Nothingness Jean-Paul Sartre contends that the self's fundamental relation with the other is one of inescapable conflict. I argue that the research of the last few decades on the ability of infants - even newborns - to imitate the facial expressions and gestures of adults provides counter-evidence to Sartre's claim. Sartre is not wrong that the look of the other may be a source of self-alienation, but that is not how it functions in the first instance. An (...) earlier and more primary form of looking with and at the other is a source of self-discovery. In early imitation, the infant and adult each see the other not as objects of experience but as subjects of action. Such looking is necessary for the infant to realize its own potential as a self-conscious, goal-directed subject of perception and action. (shrink)

A traditional association of judgment with "reason" has drawn upon and reinforced an opposition between reason and emotion. This, in turn, has led to a restricted view of the nature of moral judgment and of the subject as moral agent. The alternative, I suggest, is to abandon the traditional categories and to develop a new theory of judgment. I argue that the theory of judgment developed by Justus Buchler constitutes a robust alternative which does not prejudice the case against emotion. (...) Drawing on this theory I then develop how to conceptualize the ways in which feeling and emotion can be (or be components of) moral judgments. (shrink)

The burden of this article is that although the idea of `the self'which Galen Strawson decribes in his target article is initially very attractive, it eventually doesn't work. There is a lot of competition for a `pole position'notion -- `human', `person', psuche, `soul', even `sake'-- and the idea of `self'does not seem to deserve the prize. What Strawson wants to do with the notion of a `self'can be done equally well, and more economically, by the first-person pronoun. A question raised (...) repeatedly is: `What is a self worth wanting?'Perhaps the greatest area of disagreement with Strawson's article is with his idea that `the self'needs to have little or nothing to do with time-related plans and emotions: guilt and remorse; pride; hope and expectation; career choices . . . even such apparently mundane things as pension-plans -- in fact, any long-term forward- or backward-looking psychological phenomena. The question of realism is pressed. (shrink)

MYSTICISM, FREUDIANISM AND SCIENTIFIC PSYCHOLOGY CHAPTER I MYSTICISM The term mysticism and its cognate terms mystical and mystic have in popular usage a ...

Porter and Kramer are very clear that shared value is not corporate social responsibility. Not only do they criticize the four principles on which CSR rests: moral obligation, sustainability, license to operate, and reputation, as ineffective and vague, they maintain that the only reason for companies to engage in sustainability projects is to decrease costs and thus increase profits, not because they have a corporate responsibility to help protect the environment the people who dwell in it. Because social problems cause (...) extra costs for companies and thus decrease profits, they say that companies should have strategies that might appear to be socially responsible, but are not because the intent is to improve profits. This paper will describe the current definitions and focus of CSR, explain shared value, and then propose ways that commitment to CSR can be made public by leaders and their businesses, such as using social license to operate, third-party assessors, and new business structures. (shrink)