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Jim Garrison [90]Jim Good Jim Garrison [1]Jim W. Garrison [1]
  1.  29
    Dewey and Eros: Wisdom and Desire in the Art of Teaching.Jim Garrison - 2010 - IAP.
    "We become what we love," states Jim Garrison in Dewey and Eros: Wisdom and Desire in the Art of Teaching. This provocative book represents a major new interpretation of Dewey's education philosophy. It is also an examination of what motivates us to teach and to learn, and begins with the idea of education of eros (i.e., passionate desire)-"the supreme aim of education" as the author puts it-and how that desire results in a practical philosophy that guides us in recognizing what (...)
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  2.  54
    John Dewey's theory of practical reasoning.Jim Garrison - 1999 - Educational Philosophy and Theory 31 (3):291–312.
  3.  90
    Dewey's philosophy and the experience of working: Labor, tools and language.Jim Garrison - 1995 - Synthese 105 (1):87 - 114.
    Although Richard Rorty has done much to renew interest in the philosophy of John Dewey, he nonetheless rejects two of the most important components of Dewey's philosophy, that is, his metaphysics and epistemology. Following George Santayana, Rorty accuses Dewey of trying to serve Locke and Hegel, an impossibility as Rorty rightly sees it. Rorty (1982) says that Dewey should have been Hegelian all the way (p. 85). By reconstructing a bit of Hegel's early philosophy of work, and comparing it to (...)
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  4.  69
    Foucault, Dewey, and Self‐creation.Jim Garrison - 1998 - Educational Philosophy and Theory 30 (2):111–134.
  5.  12
    John Dewey's Theory of Practical Reasoning.Jim Garrison - 1999 - Educational Philosophy and Theory 31 (3):291-312.
  6.  60
    The “permanent deposit” of Hegelian thought in dewey’s theory of inquiry.Jim Garrison - 2006 - Educational Theory 56 (1):1-37.
    In this essay, Jim Garrison explores the emerging scholarship establishing a Hegelian continuity in John Dewey’s thought from his earliest publications to the work published in the last decade of his life. The primary goals of this study are, first, to introduce this new scholarship to philosophers of education and, second, to extend this analysis to new domains, including Dewey’s theory of inquiry, universals, and creative action. Ultimately, Garrison’s analysis also refutes the traditional account that claims that William James converted (...)
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  7.  52
    John Dewey, Jacques Derrida, and the Metaphysics of Presence.Jim Garrison - 1999 - Transactions of the Charles S. Peirce Society 35 (2):346 - 372.
  8.  14
    Transcendentalism, Pragmatism, and Skepticism: A Response to Saito.Jim Garrison - 2022 - The Pluralist 17 (1):100-103.
    walt whitman writes: “The Americans of all nations at any time upon the earth have probably the fullest poetical nature”. Naoko Saito is an American philosopher and something of a Whitmanesque philosophical poet. Saito’s book is “the product of many years spent reading and studying American philosophy”. She further indicates: “Mostly I have done this from a remote part of the world—far from America across the Pacific Ocean—and, like so many others, in a language that is not my own”. Saito (...)
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  9.  16
    Empirical Philosophical Investigations in Education and Embodied Experience.Joacim Andersson, Jim Garrison & Leif Östman - 2018 - Cham: Springer Verlag. Edited by Jim Garrison & Leif Östman.
    Drawing on John Dewey and the later Ludwig Wittgenstein, this book employs philosophy as a conceptual resource to develop new methodological and analytical tools for conducting in situ empirical investigations. Chapter one explores the philosophies of Wittgenstein and Dewey. Chapter two exposits Deweyan ideas of embodiment, the primacy of the aesthetic encounter, and aesthetically expressive meaning underdeveloped in Wittgenstein. Chapter three introduces the method of practical epistemological analysis and a model of situated epistemic relations to investigate the learning of body (...)
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  10.  29
    An alternative to Von Glasersfeld's subjectivism in science education: Deweyan social constructivism.Jim Garrison - 1997 - Science & Education 6 (6):543-554.
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  11.  7
    Foucault, Dewey, and Self‐creation.Jim Garrison - 1998 - Educational Philosophy and Theory 30 (2):111-134.
  12. The New Scholarship on Dewey.Jim Garrison - 1996 - Transactions of the Charles S. Peirce Society 32 (3):469-477.
     
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  13. Constructivism and Education.Marie Larochelle, Nadine Bednarz & Jim Garrison - 1999 - British Journal of Educational Studies 47 (3):291-293.
     
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  14.  18
    1. Front Matter Front Matter.Jim Good, Jim Garrison, Leemon McHenry, Corey McCall, Susan Dunston, Zach VanderVeen, Melvin L. Rogers, James A. Dunson Iii, Mary Magada-Ward & Michael Sullivan - 2010 - Journal of Speculative Philosophy 24 (2):158-170.
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  15.  40
    Pragmatism and Education.Jim Garrison & Alven Neiman - 2003 - In Nigel Blake, Paul Smeyers, Richard Smith & Paul Standish (eds.), The Blackwell Guide to the Philosophy of Education. Oxford, UK: Blackwell. pp. 19–37.
    This chapter contains sections titled: I II.
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  16.  43
    Complexity and Reductionism in Educational Philosophy—John Dewey’s Critical Approach in ‘Democracy and Education’ Reconsidered.Kersten Reich, Jim Garrison & Stefan Neubert - 2016 - Educational Philosophy and Theory 48 (10):997-1012.
    Against the background of the Deweyan tradition of Democracy and Education, we discuss problems of complexity and reductionism in education and educational philosophy. First, we investigate some of Dewey’s own criticisms of reductionist tendencies in the educational traditions, theories, and practices of his time. Secondly, we explore some important cases of reductionism in the educational debates of our own day and argue that a similar criticism in behalf of democracy and education is appropriate and can easily be based on Deweyan (...)
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  17.  55
    Dewey, Hegel, and causation.Jim Good Jim Garrison - 2010 - Journal of Speculative Philosophy 24 (2):101-120.
    [Cause and effect], if they are distinct, are also identical. Even in ordinary consciousness that identity may be found. We say that a cause is a cause, only when it has an effect, and vice versa. Both cause and effect are thus one and the same content: and the distinction between them is primarily only that the one lays down, and the other is laid down.The Logic of Hegel, Translated from ““The Encyclopaedia of the Philosophical Sciences,”” 3rd ed., trans. William (...)
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  18.  81
    Dewey, Derrida, and 'the double bind'.Jim Garrison - 2003 - Educational Philosophy and Theory 35 (3):349–362.
  19.  51
    Dewey's Theory of Emotions: The Unity of Thought and Emotion in Naturalistic Functional "Co-Ordination" of Behavior.Jim Garrison - 2003 - Transactions of the Charles S. Peirce Society 39 (3):405 - 443.
  20. John Dewey's philosophy as education.Jim Garrison - 1998 - In Larry A. Hickman (ed.), Reading Dewey: Interpretations for a Postmodern Generation. Indiana University Press. pp. 63--81.
     
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  21.  20
    Dewey, Derrida, and ‘the Double Bind’.Jim Garrison - 2003 - Educational Philosophy and Theory 35 (3):349-362.
  22.  82
    Dewey, Hegel, and Causation.Jim Good & Jim Garrison - 2010 - Journal of Speculative Philosophy 24 (2):101-120.
    [Cause and effect], if they are distinct, are also identical. Even in ordinary consciousness that identity may be found. We say that a cause is a cause, only when it has an effect, and vice versa. Both cause and effect are thus one and the same content: and the distinction between them is primarily only that the one lays down, and the other is laid down.1In the quote above, Hegel claims that cause and effect are only distinct from a particular (...)
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  23.  31
    Philosophy as education.Jim Garrison - 2006 - In John R. Shook & Joseph Margolis (eds.), Educational Theory. Blackwell. pp. 391-406.
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  24.  56
    The Myth that Dewey Accepts “the Myth of the Given”.Jim Garrison - 2019 - Transactions of the Charles S. Peirce Society 55 (3):304-325.
    Having taken the linguistic turn, neo-pragmatists eschew "experience." Prominent among them are Richard Rorty and Robert Brandom who admire Wilfrid Sellars's critique of the Myth of the Given. Brandom affirms, "I have by and large followed my teacher [Rorty] in rejecting the notion of experience as too burdened by noxious baggage—in particular, by the Myth of the Given—to be worth trying to recruit for serious explanatory and expressive work in philosophy".2 My paper removes the burden supposedly imposed by the myth (...)
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  25.  10
    Exploring "The Vital Depths of Experience": A Reader's Response to Henning.Jim Garrison - 2024 - The Pluralist 19 (1):90-94.
    In lieu of an abstract, here is a brief excerpt of the content:Exploring "The Vital Depths of Experience":A Reader's Response to HenningJim Garrisonbethany henning's dewey and the aesthetic unconscious is a much-needed and marvelous book. It explores the pragmatic unconscious as it reveals itself in the qualitative unity of artistic expression integrated with aesthetic appreciation and response. By illuminating the role of often unconscious impulses, feelings, desires, memories, imaginaries, habits, meanings, and more, that goes into creating or appreciating a work (...)
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  26.  71
    Dewey's constructivism : From the reflex arc concept to social constructivism.Jim Garrison - 2009 - In Larry A. Hickman, Stefan Neubert & Kersten Reich (eds.), John Dewey between pragmatism and constructivism. New York: Fordham University Press.
    This chapter presents a constructivist reading of Dewey's work by establishing a line of development between Dewey's 1896 essay on the reflex arc and the social constructivism explicit in his later works. It demonstrates the relevance of classical Pragmatism to current issues in the philosophy of education, highlighting key theoretical and conceptual components of the cultural construction of meanings, truth claims, and identities. It also looks into Dewey's short essay “Knowledge and Speech Reaction” to identify the connection between speech acts, (...)
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  27.  51
    Dangerous Dualisms in Siegel’s Theory of Critical Thinking: A Deweyan Pragmatist Responds.Jim Garrison - 1999 - Journal of Philosophy of Education 33 (2):213–232.
    Harvey Siegel’s conception of critical thinking is riddled with unnecessary and confusing dualisms. He rigidly separates ‘critical skill’ and ‘critical spirit’, the philosophical and the causal, ‘is’ and ‘ought’, and the moral and the epistemological. These dualisms are easily traced to his desire to defend an absolutist and decontextualised epistemology. To the Deweyan naturalist these dualisms are unnecessary. Appealing to the pragmatist notion of beliefs as embodied habits of action evincing emotion, I show how language, meanings and the mind, including (...)
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  28.  15
    Dangerous Dualisms in Siegel’s Theory of Critical Thinking: A Deweyan Pragmatist Responds.Jim Garrison - 1999 - Journal of Philosophy of Education 33 (2):213-232.
    Harvey Siegel’s conception of critical thinking is riddled with unnecessary and confusing dualisms. He rigidly separates ‘critical skill’ and ‘critical spirit’, the philosophical and the causal, ‘is’ and ‘ought’, and the moral and the epistemological. These dualisms are easily traced to his desire to defend an absolutist and decontextualised epistemology. To the Deweyan naturalist these dualisms are unnecessary. Appealing to the pragmatist notion of beliefs as embodied habits of action evincing emotion, I show how language, meanings and the mind, including (...)
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  29.  13
    Dangerous Dualisms in Siegel’s Theory of Critical Thinking: A Deweyan Pragmatist Responds.Jim Garrison - 1999 - Journal of Philosophy of Education 33 (2):213-232.
    Harvey Siegel’s conception of critical thinking is riddled with unnecessary and confusing dualisms. He rigidly separates ‘critical skill’ and ‘critical spirit’, the philosophical and the causal, ‘is’ and ‘ought’, and the moral and the epistemological. These dualisms are easily traced to his desire to defend an absolutist and decontextualised epistemology. To the Deweyan naturalist these dualisms are unnecessary. Appealing to the pragmatist notion of beliefs as embodied habits of action evincing emotion, I show how language, meanings and the mind, including (...)
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  30.  27
    Nichiren Buddhism and Deweyan Pragmatism: An Eastern-Western Integration of Thought.Jim Garrison - 2019 - Educational Studies 55 (1):12-27.
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  31.  84
    Richard Rorty: Education, Philosophy, and Politics.Michael A. Peters, Paulo Ghiraldelli, Steven Best, Ramin Farahmandpur, Jim Garrison, Douglas Kellner, James D. Marshall, Peter McLaren, Michael Peters, Björn Ramberg, Alberto Tosi Rodrigues, Juha Suoranta & Kenneth Wain - 2001 - Rowman & Littlefield Publishers.
    This distinctive collection by scholars from around the world focuses upon the cultural, educational, and political significance of Richard Rorty's thought. The nine essays which comprise the collection examine a variety of related themes: Rorty's neopragmatism, his view of philosophy, his philosophy of education and culture, Rorty's comparison between Dewey and Foucault, his relation to postmodern theory, and, also his form of political liberalism.
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  32.  12
    Dewey, Eros and Education.Jim Garrison - 1994 - Education and Culture 11 (2):2.
  33.  56
    The Mind is not the Brain: John Dewey, Neuroscience, and Avoiding the Mereological Fallacy.Deron Boyles & Jim Garrison - 2017 - Dewey Studies 1 (1):111-130.
    The purpose of this paper is to argue that however impressive and useful its results, neuroscience alone does not provide a complete theory of mind. We specifically enlist John Dewey to help dispel the notion that the mind is the brain. In doing so, we explore functionalism to clarify Dewey’s modified functionalist stance and argue for avoiding “the mereological fallacy.” Mereology is the study of part-whole relations. The mereological fallacy arises from confusing the properties of a necessary subfunction with the (...)
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  34.  28
    Dewey, Derrida, and the genetic derivation of différance.Jim Garrison - 2017 - Educational Philosophy and Theory 49 (10):984-994.
    My article is a rejoinder to Gert Biesta’s, ‘“This is My Truth, Tell Me Yours”. Deconstructive pragmatism as a philosophy of education.’ Biesta attempts to place Jacques Derrida’s deconstruction in ‘the very heart’ of John Dewey’s pragmatism. My article strives to impress Deweyan pragmatism in the heart of Derridian deconstruction. It does so by offering Dewey’s denotative, naturalistic, empirical perspectivalism as an alternative to Derrida’s anti-empirical quasi-transcendentalism for understanding otherness and difference. The first section of my article shows Biesta offers (...)
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  35.  12
    Reconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-First Century.Jim Garrison (ed.) - 2008 - State University of New York Press.
  36.  12
    A Pragmatist Approach to Emotional Expression and the Construction of Gender Identity.Jim Garrison - 2008 - In Reconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-First Century. State University of New York Press. pp. 157-184.
  37.  24
    Nietzsche, Dewey, and the Artistic Creation of Truth.Jim Garrison - 2015 - European Journal of Pragmatism and American Philosophy 7 (1).
    My paper focuses on the following famous passage from Friedrich Nietzsche’s “Truth and Lying in a Non-Moral Sense”: “What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms” (OTL 1). I will show that John Dewey entirely agrees with this statement. Dewey and Nietzsche has a rich and novel understanding of metaphor, metonymy, simile, and such that they use to comprehend the creation of linguistic meanings, the identity of things, the creation of objects (essences, eidos, etc.), cause and (...)
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  38.  23
    Refurbishing learning via complexity theory: Buddhist co-origination meets pragmatic transactionalism.Jim Garrison - 2024 - Educational Philosophy and Theory 56 (5):420-428.
    Hager and Beckett assert that a ‘characteristic feature of … assorted co-present groups is that their processes and outputs are marked by the full gamut of human experiences involved in their functioning’. My paper endorses and further develops this claim. I begin by expanding on their emphasis upon the priority of relations in terms of Dewey and Bentley’s transactionalism and Buddhist dependent co-origination and emptiness. Next, I emphasize the importance of embodied perspectives in acquiring meaning and transforming the world. Here, (...)
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  39.  28
    Curriculum, Critical Common-Sensism, Scholasticism, and the Growth of Democratic Character.Jim Garrison - 2005 - Studies in Philosophy and Education 24 (3):179-211.
    My paper concentrates on Peirce’s late essay, “Issues of Pragmaticism,” which identifies “critical common-sensism” and Scotistic realism as the two primary products of pragmaticism. I argue that the doctrines of Peirce’s critical common-sensism provide a host of commendable curricular objectives for democratic Bildung. The second half of my paper explores Peirce’s Scotistic realism. I argue that Peirce eventually returned to Aristotelian intuitions that led him to a more robust realism. I focus on the development of signs from the vague and (...)
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  40.  8
    Reconstructing Democracy and Recontextualizing Deweyan Pragmatism.Jim Garrison - 2008 - In Reconstructing Democracy, Recontextualizing Dewey: Pragmatism and Interactive Constructivism in the Twenty-First Century. State University of New York Press. pp. 1-17.
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  41. A reply to Davson-Galle.Jim Garrison - 2000 - Science & Education 9 (6):615-620.
  42.  34
    Introduction: Education and the New Scholarship on John Dewey.Jim Garrison - 1995 - Studies in Philosophy and Education 13 (3):169-174.
  43.  12
    Reclaiming the logos, considering the consequences, and restoring context.Jim Garrison - 1999 - Educational Theory 49 (3):317-337.
  44.  29
    The Role of Mimesis in Dewey's Theory of Qualitative Thought.Jim Garrison - 1999 - Transactions of the Charles S. Peirce Society 35 (4):678 - 696.
  45.  20
    John Dewey and Continental Philosophy.Paul Fairfield, James Scott Johnston, Tom Rockmore, James A. Good, Jim Garrison, Barry Allen, Joseph Margolis, Sandra B. Rosenthal, Richard J. Bernstein, David Vessey, C. G. Prado, Colin Koopman, Antonio Calcagno & Inna Semetsky (eds.) - 2010 - Southern Illinois University Press.
    _John Dewey and Continental Philosophy_ provides a rich sampling of exchanges that could have taken place long ago between the traditions of American pragmatism and continental philosophy had the lines of communication been more open between Dewey and his European contemporaries. Since they were not, Paul Fairfield and thirteen of his colleagues seek to remedy the situation by bringing the philosophy of Dewey into conversation with several currents in continental philosophical thought, from post-Kantian idealism and the work of Friedrich Nietzsche (...)
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  46.  82
    Walt Whitman, John Dewey, and Primordial Artistic Communication.Jim Garrison - 2011 - Transactions of the Charles S. Peirce Society 47 (3):301-318.
    In the end, works of art are the only media of complete and unhindered communication between man and man that can occur in a world full of gulfs and walls that limit community of experience. Occasionally, thoughtful people familiar with both Walt Whitman and philosophical pragmatism will remark on their affinity.1 Some have even argued, correctly, that Whitman influenced American pragmatism, especially the writings of William James and to a lesser extent John Dewey.2 For instance, Raphael C. Allison (2002) insightfully (...)
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  47.  28
    Critical constructivism for teaching and learning in a democratic society.Michael Bentley, Stephen C. Fleury & Jim Garrison - 2007 - Journal of Thought 42 (2):9-22.
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  48.  11
    After Ontotheology: Reciprocal, Caring, Creative, and Right Relationships.Jim Garrison - 2009 - Human Affairs 19 (1):36-43.
    After Ontotheology: Reciprocal, Caring, Creative, and Right Relationships With the end of ontotheology we may realize, as Dewey did, that what sustains us is our caring relationships with physical nature, biological life, and other persons. My paper argues that relationships are ontologically basic and caring relations are morally basic. Right relationship binds us to the world and holds us together. We live by the grace of others. I conclude that after ontotheology, we must seek to form reciprocal, caring, and creative (...)
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  49.  51
    A strong poet's perspective on richard rorty.Jim Garrison - 1993 - Studies in Philosophy and Education 12 (2):213-221.
  50.  60
    Being a whole person.Jim Garrison & S. B. Schneider - 2007 - Educational Philosophy and Theory 39 (7):766–769.
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