G.H. Mead and A.N. Whitehead agree that all causation occurs in a present, that the self is social, and that philosophical description of the new physics of relativity and quantum mechanics is a complicated task. I explore this complexity in relation to the knowledge of events unable to be observed here and now, especially past historical events. The integration of the two philosophers’ views is shown in reference to Whitehead’s criteria of respect for facts and coherence. By reference to the (...) work of Palmyre Oomen I show the inconsistency of Whitehead’s treatment of the prehensibility of God’s consequent nature with his claim thatGod is not an exception to the metaphysical principles. The integration of Mead’s and Whitehead’s views permits plausible talk about past, present, and futureconsisent with our scientific knowledge. (shrink)
This article offers an original, intellectual portrait of G. H. Mead. My reassessment of Mead’s thinking is founded, in methodological terms, upon a historically minded yet theoretically oriented strategy. Mead’s system of thought is submitted to a historical reconstruction in order to grasp the evolution of his ideas over time, and to a thematic reconstruction organized around three major research areas or pillars: science, social psychology and politics. If one re-examines the entirety of Mead’s published and unpublished writings from the (...) point of view of contemporary social and political theory, one can see that his contributions transcend the field of social psychology. Mead’s innovative insights on the communicative aspects of social life and individual conscience are yet to be fully explored by current social and political theorists. This is partly due to the fact that his was a system in a state of flux, ever escaping the final written form. (shrink)
A Pluralistic Universe is America's favourite philosopher's last complete work before he died in 1910. Nevertheless, it has been somewhat neglected as a final self-reckoning. Indeed the term "pragmatism" occurs pretty rarely in it, while "experience" and "pluralism" abound. As introduced and annotated by H.G. Callaway, the Cambridge Scholars edition offers some valuable background on James and the text itself, particularly for the nonspecialist reader. Besides retaining James's notes, Callaway has also provided his own glosses on important philosophical terms, translations (...) of the foreign phrases James so often fell back on, and an expanded index and new bibliography to the text. It is, as Callaway says, a "reading and study edition" (ix). (shrink)
We find before us an excellent edition of the book which the influential American thinker Ralph Waldo Emerson (1802-82) published in December of 1860, four months before the outbreak of the American Civil War. The central question which Emerson poses in this volume concerns the conduct of life, that is, of how to live. The titles of the nine essays, which compose the book, illustrate the themes tackled: “Fate,” “Power,” “Wealth”, “Culture,” “Behavior,” “Worship”, “Considerations by the Way,” “Beauty” and “Illusions.” (...) As Callaway suggests, Emerson’s is not a philosophy in the sense of contemporary technicalities, “the basic tendency of his thought is a metaphysical idealism in which the soul and intuition or inspiration are central.” (p. xvi). As an essentially religious thinker, profoundly preoccupied with the human soul and with the development of human potentialities, he has always firmly opposed to slavery: one cannot refuse to others human beings the development of their distinctively human potentialities (p. xxvii). (shrink)
Context is mainly a critical history of one of the central strands – arguably, the central strand – of the analytic tradition in philosophy, namely, the philosophy of language. Key ﬁgures that put in an appearance include Frege, Russell, Wittgenstein, Carnap, Ayer, Hempel, Tarski, Quine, Davidson, Putnam, and Dewey, the last being a somewhat odd ﬁgure, given the general tenor of Callaway’s cavalcade of stars. Meaning and analysis are the focus of attention, and true to his title, Callaway doesn’t hesitate (...) to criticize various positions as he makes his way – the book is organized more or less chronologically – from Frege to Davidson and Putnam. More than that, though, he doesn’t content himself with merely negative criticism. Original positions on various issues are argued for and integrated into an approach that’s largely inspired by Quine, but also pays a large tribute to Davidson and Dewey. (shrink)
As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...) much the better for James’ contribution, and understanding William James on pluralism deeply contributes even now to America’s self-understanding.”. (shrink)
In the last few years H.G. Callaway has produced several helpful editions of some important texts by Emerson. Emerson's Conduct of Life was originally published in 1860, and it has appeared in a number of editions since then, but Callaway's edition has several noteworthy features that cause it to stand out from the crowd and make it an important contribution to Emerson studies. This is a rare volume that will serve students, academic philosophers, and causal readers alike: a critical edition (...) of a less-familiar text that is attractive to ordinary readers without sacrificing scholarly rigor. (shrink)
Jest to wybór z pracy Gadamera "Idea dobra..." Zawiera Przedmowę, Zakres problemu, Rozdział I (Sokratejska wiedza i niewiedza) oraz Posłowie tłumacza. This is the opening part of the Polish translation of Gadamers' The idea of the good... with the Translator's afterword.
The Bhagavad-Gītā is the most important text in the smrti literature of India, as distinct from the śruti literature which is traditionally regarded as ultimately authoritative. The Bhagavad-Gītā has been assigned a date ranging from the fifth century B.C. to the second century B.C. The Indian religious tradition places the Gītā at the end of the third age of the present cycle of the universe and the beginning of the fourth, namely the Kali Yuga to which we belong.
Mead is an exceptional case amongst sociological classics in that, until now, there has been no comprehensive reader of his work. As the first one-volume, comprehensive edited collection of Mead’s published and unpublished writing, this book fills this gap. It is the first to critically assess all of Mead's writings and draw out the aspects that are central to his system of thought. The book is divided into three parts (social psychology, science and epistemology, and democratic politics), comprising a total (...) of 30 chapters - a third of which are published here for the first time. (shrink)