Noted psychologist and philosopher develops his own brand of pragmatism, based on theories of C. S. Peirce. Emphasis on "radical empiricism," versus the transcendental and rationalist tradition. One of the most important books in American philosophy. Note.

In his final work, Richard Rorty provides the definitive statement of his political thought. Rorty equates pragmatism with anti-authoritarianism, arguing that because there is no authority we can rely on to ascertain truth, we can only do so intersubjectively. It follows that we must learn to think and care about what others think and care about.

A concise, reader-friendly overview of pragmatism, the most influential school of American philosophical thought.

The point of Hegel's dissatisfaction with Kant -- Rethinking Peirce's fallibilism -- Pragmatism's future : a touch of prophecy.

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

José L. Zalabardo defends a pragmatist account of what grounds the meaning of central semantic discourses--ascriptions of truth, of propositional attitudes, and of meanings. He argues that it is the procedures that regulate acceptance and rejection that give the sentences of these discourses their meanings, and explores the application of the pragmatist template to ethical discourse. The pragmatist approach is presented as an alternative to representationalist accounts of the meaning grounds of declarative sentences, according to which a sentence has the (...) meaning it has as a result of links with the bits of the world that it purports to represent. Zalabardo develops a version of the open-question argument to support the claim that the meaning grounds of the discourses he focuses on cannot receive representationalist accounts. It is generally assumed that a declarative sentence cannot perform the function of representing the world unless it has a representationalist meaning ground. Zalabardo rejects this assumption, arguing that sentences with pragmatist meaning grounds can represent the world in exactly the same sense that sentences with representationalist meaning grounds do. This requires that there are states of affairs that the target sentences represent as obtaining, and Zalabardo develops an account of the nature of the states of affairs that can play this role for sentences with pragmatist meaning grounds. Pragmatist Semantics concludes by developing the suggestion that the meaning grounds of all our representational discourses might be ultimately pragmatist. (shrink)

Pragmatism is the most famous single work of American philosophy. Its sequel, The Meaning of Truth, is its imperative and inevitable companion. The definitive texts of both works are here available for the first time in one volume, with an introduction by the distinguished contemporary philosopher A. J. Ayer. In Pragmatism James attacked the transcendental, rationalist tradition in philosophy and tried to clear the ground for the doctrine he called radical empiricism. When first published, the book caused an (...) uproar. It was greeted with praise, hostility, ridicule. Determined to clarify his views, James collected nine essays he had written on this subject before he wrote Pragmatism and six written later in response to criticisms by Bertrand Russell and others. He published The Meaning of Truth in 1909, the year before his death. These two works show James at his best full of verve and good humor. Intent upon making difficult ideas clear, he is characteristically vigorous in his effort to make them prevail. (shrink)

"The lectures that follow were delivered at the Lowell Institute in Boston in November and December, 1906, and in January, 1907, at Columbia University, in New York."-Preface, pg. 3.

_Pragmatism and Objectivity_ illuminates the nature of contemporary pragmatism against the background of Rescher’s work, resulting in a stronger grasp of the prospects and promises of this philosophical movement. The central insight of pragmatism is that we must start from where we find ourselves and deflate metaphysical theories of truth in favor of an account that reflects our actual practices of the concept. Pragmatism links truth and rationality to experience, success, and action. While crude versions of (...) class='Hi'>pragmatism state that truth is whatever works for a person or a community, Nicholas Rescher has been at the forefront of arguing for a more sophisticated pragmatist position. According to his position, we can illuminate a robust concept of truth by considering its links with inquiry, assertion, belief, and action. His brand of pragmatism is objective and organized around truth and inquiry, rather than other forms of pragmatism that are more subjective and lenient. The contingency and fallibility of knowledge and belief formation does not mean that our beliefs are simply what our community decides, or that truth and objectivity are spurious notions. Rescher offers the best chance of understanding how it is that beliefs can be the products of human inquiry yet aim at the truth nonetheless. The essays in this volume, written by established and up-and-coming scholars of pragmatism, touch on themes related to epistemology, philosophy of mind, philosophy of science, and ethics. (shrink)

Pragmatists have traditionally been enemies of representationalism but friends of naturalism, when naturalism is understood to pertain to human subjects, in the sense of Hume and Nietzsche. In this volume Huw Price presents his distinctive version of this traditional combination, as delivered in his René Descartes Lectures at Tilburg University in 2008. Price contrasts his view with other contemporary forms of philosophical naturalism, comparing it with other pragmatist and neo-pragmatist views such as those of Robert Brandom and Simon Blackburn. Linking (...) their different 'expressivist' programmes, Price argues for a radical global expressivism that combines key elements from both. With Paul Horwich and Michael Williams, Brandom and Blackburn respond to Price in new essays. Price replies in the closing essay, emphasising links between his views and those of Wilfrid Sellars. The volume will be of great interest to advanced students of philosophy of language and metaphysics. (shrink)

This book uses literary examples makes the case for understanding law and the legal system through the lens of philosophical pragmatism. For pragmatists, experience is everything; and they argue against understanding the world through any abstraction, maintaining that it is simply too complicated to fit into categories or theories. Legal pragmatism is the application of this philosophy to the making of law, the practice of law, and the practice of judging. This book maintains that the best way to (...) understand legal pragmatism is not through bare theoretical exegesis but through literature; that is, through stories that cast light on various pragmatic aspects of law. Engaging a range of literary sources, including works by Seamus Heaney, Hilary Mantel, Harper Lee and Ian McEwan, the book makes a compelling case for the contemporary relevance of pragmatism. This book will appeal to legal theorists, law and literature/humanities scholars; readers of literary criticism; and those with interests in pragmatist philosophy. (shrink)

This unique introduction fully engages and clearly explains pragmatism, an approach to knowledge and philosophy that rejects outmoded conceptions of objectivity while avoiding relativism and subjectivism. It follows pragmatism's focus on the process of inquiry rather than on abstract justifications meant to appease the skeptic. According to pragmatists, getting to know the world is a creative human enterprise, wherein we fashion our concepts in terms of how they affect us practically, including in future inquiry. This book fully illuminates (...) that enterprise and the resulting radical rethinking of basic philosophical conceptions like truth, reality, and reason. Author Cornelis de Waal helps the reader recognize, understand, and assess classical and current pragmatist contributions--from Charles S. Peirce to Cornel West--evaluate existing views from a pragmatist angle, formulate pragmatist critiques, and develop a pragmatist viewpoint on a specific issue. The book discusses: Classical pragmatists, including Peirce, James, Dewey, and Addams; Contemporary figures, including Rorty, Putnam, Haack, and West; Connections with other twentieth-century approaches, including phenomenology, critical theory, and logical positivism; Peirce's pragmatic maxim and its relation to James's will-to-believe; Applications to philosophy of law, feminism, and issues of race and racism. (shrink)

A discussion of American pragmatism through the writings of its three major advocates: Charles S. Peirce, William James, and John Dewey. Examines how each applied pragmatism to, respectively, the theory of reality, the notion of truth, and the concept of the good.

This chapter contains sections titled: Introduction The Jamesian/Rortyian Pragmatist Account of Truth The Peircean Account of Truth Genuine Belief and Deformed Belief References.

For most early pragmatists, including the founder C.S. Peirce and L. Wittgenstein, vagueness was a real and universal principle and not a mere defect of our knowledge or thought. This volume begins by exploring this pragmatist notion of vagueness and the way it was tied to their basic opposition to various kinds of reductionism and nominalism. It then develops towards an analysis of Peirce's original and wide views on vagueness, as seen through the angles of logic, semiotics, epistemology and metaphysics. (...) In the final part of this book, the reader is presented with a case for the contemporary relevance of such a realistic pragmaticism for the ongoing debate on semantic, epistemic and ontic vagueness. (shrink)

This book contributes to the contemporary revival of pragmatism as a practical and ultimately, as Mayer argues, necessary philosophical stance within democratic schools. Given that pragmatism addresses the question of how people can move forward in the absence of transcendent Truth, the author shows how pragmatism also-and not incidentally-provides grounds for pluralistic democratic societies to move forward in the absence of shared belief systems. Weaving together philosophical analysis and classroom discourse research, Mayer explores the relationships among (...) class='Hi'>pragmatism, progressive educational theory, and democratic knowledge construction processes and their implications for enacting progressive educational practices in schools. Several original, research-based heuristics that can serve in reliably identifying, studying, and orchestrating distinctively democratic knowledge construction processes are presented. The importance of granting all students a share of interpretive authority is also emphasized. For in learning to observe and reflect on one's own terms, attend closely to the observations and interpretations of one's peers, and reason collaboratively in a transparent and principled manner, young people are enculturated into essential democratic values, commitments, and practices. This book is written for a general audience and is intended for all those concerned with strengthening the democratic character of schools and societies. It is likely to appeal to scholars, researchers, and practitioners with interests in philosophy and classroom discourse and curriculum studies, as well as philosophers of education and the social sciences more broadly. (shrink)

This collection honors William James - arguably the most famous American philosopher - as an eminent scholar and the father of pragmatism. Moreover, it examines the impact of pragmatism on various disciplines in the U.S., Canada, and Europe, engaging in a discourse that breaks new ground and advances new perspectives in theoretical debates that still seem to be largely dominated by European traditions. As with James's work itself, whose interdisciplinary character has inspired work especially in philosophy, psychology and (...) physiology, this book is also characterized by interdisciplinarity and transnational dialogue. Scholars from the fields of philosophy, literary and cultural studies, social science, and religious studies innovatively explore pragmatism's importance, potential, and current relevance. (shrink)

In discussions of whether and how pragmatic considerations can make a difference to what one ought to believe, two sets of cases feature. The first set, which dominates the debate about pragmatic reasons for belief, is exemplified by cases of being financially bribed to believe (or withhold from believing) something. The second set, which dominates the debate about pragmatic encroachment on epistemic justification, is exemplified by cases where acting on a belief rashly risks some disastrous outcome if the belief turns (...) out to be false. Call those who think that pragmatic considerations make a difference to what one ought to believe in the second kind of case, but not in the first, ‘moderate pragmatists’. Many philosophers – in particular, most advocates of pragmatic and moral encroachment – are moderate pragmatists. But moderate pragmatists owe us an explanation of exactly why the second kind of pragmatic consideration makes a difference, but the first kind doesn’t. I argue that the most promising of these explanations all fail: they are either theoretically undermotivated, or get key cases wrong, or both. Moderate pragmatism may be an unstable stopping point between a more extreme pragmatism, on one hand, and an uncompromising anti-pragmatism on the other. (shrink)

In a response to my recent article in this journal, Shahram Shahryari argues that I fail to present a third position between absolutism and relativism. He makes two points: first, that fallibilism is insufficient as an alternative, because it is compatible with both relativism and absolutism. The second point is that my argument that experience can lead to objective judgment without being a new absolute fails. I discuss these in turn, showing that both critiques fail and that pragmatism is (...) a genuine alternative between absolutism and relativism. (shrink)

Published in 1916, Pragmatism and Idealism is an important contribution to the philosophical debates of the early twentieth century. Caldwell explores the relationship between these two major schools of thought, arguing that they are not mutually exclusive but rather complementary approaches to understanding the world. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States (...) of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This chapter contains section titled: Notes Suggested Reading.

Cheryl Misak offers a strikingly new view of the development of philosophy in the twentieth century. Pragmatism, the home-grown philosophy of America, thinks of truth not as a static relation between a sentence and the believer-independent world, but rather, a belief that works. The founders of pragmatism, Peirce and James, developed this idea in more and less objective ways. The standard story of the reception of American pragmatism in England is that Russell and Moore savaged James's theory, (...) and that pragmatism has never fully recovered. An alternative, and underappreciated, story is told here. The brilliant Cambridge mathematician, philosopher and economist, Frank Ramsey, was in the mid-1920s heavily influenced by the almost-unheard-of Peirce and was developing a pragmatist position of great promise. He then transmitted that pragmatism to his friend Wittgenstein, although had Ramsey lived past the age of 26 to see what Wittgenstein did with that position, Ramsey would not have liked what he saw. (shrink)

In this book Putnam turns to pragmatism - and confronts the teachings of James, Peirce, Dewey, and Wittgenstein - not solely out of an interest in theoretical ...

This is the first collection in English devoted exclusively to pragmatist aesthetics. Its main aim is to employ the resources of that rich and exciting tradition in studying artistic phenomena such as film, sculpture, bio-art, poetry, the novel, cuisine, and various body arts. But it also attempts to provide a wider background for such studies by sketching the history of pragmatist reflection on the aesthetic and by discussing some of the main positions that this history has produced: the aesthetic conceptions (...) of C.S. Peirce, William James, John Dewey, Joseph Margolis, Richard Shusterman (somaesthetics in particular), and others. (shrink)

The figure of Richard Rorty stands in complex relation to the tradition of American pragmatism. On the one hand, his intellectual creativity, lively prose, and bridge-building fueled the contemporary resurgence of pragmatism. On the other, his polemical claims and selective interpretations function as a negative, fixed pole against which thinkers of all stripes define themselves. Virtually all pragmatists on the contemporary scene, whether classical or "new," Deweyan, Jamesian, or Peircean, use Rorty as a foil to justify their positions. (...) The resulting internecine quarrels and divisions threaten to thwart and fragment the tradition's creative potential. More caricatured than understood, the specter of Rorty is blocking the road of inquiry and future development of pragmatism. Reconstructing Pragmatism moves beyond the Rortyan impasse by providing what has been missing for decades: a constructive, non-polemical account of Rorty's relation to classical pragmatism. The first book-length treatment of Rorty's intellectual debt to the early pragmatists, it establishes his selective appropriations not as misunderstandings or distortions but as a sustained, intentional effort to reconstruct their thinking. Featuring chapters devoted to five key pragmatist thinkers - Peirce, James, Dewey, Royce, and Addams - the book draws on archival sources and the full scope of Rorty's writings to challenge prevailing misconceptions and caricatures. By illuminating the critical resources, still largely untapped, that Rorty offers for articulating classical pragmatism's ongoing relevance, the book reveals limitations in the received images of the classical pragmatists that predominate in current debates and opens up new modes of understanding pragmatism and why it matters today. (shrink)

Philosophy as rational systematization -- Philosophical disagreement and criticism -- Functionalistic pragmatism -- Pragmatic metaphysics -- On the meaning of life -- Realism about political philosophy -- Respecting standards -- Valuational pragmatism -- Pragmatic theology.

In this essay I explore the potential that ethnographic methods hold for philosophy of education as a form of critical pragmatism. An aim of critical pragmatism is to help to analyze the roadblocks to fruitful communication, coordination and liberation. It does so by identifying their sources and opportunities for repair. As I have argued elsewhere :222–240, 2012) an important aim of critical pragmatism is to redirect expert knowledge so it takes seriously local understanding. In this essay I (...) do two things. First I look at the other side of critical pragmatism showing how, by adopting ethnographic methods, critical pragmatism can be used to refine and expand local, common sense understanding. Second I show how philosophers can draw on ethnography to understand the ways in which normative issues are felt, defined and creatively resolved on the local level, and how they can in turn use that understanding to provide some general guidelines for addressing educational problems. I show how critical pragmatism can aid education by displaying and thematizing the innovative solutions that people, caught between different normative imperatives, devise to maintain an inclusive, educationally meaningful environment. In this part I draw on my work in a Catholic school to illustrate how ethnography can be used by philosophy to capture innovative resolutions to conflicts of value and I show how philosophy can then serve to thematize these resolutions by appropriating more general categories for addressing similar educational concerns. (shrink)

Pragmatism is America's best-known native philosophy. It espouses a practical set of beliefs and principles that focus on the improvement of our lives. Yet the split between classical and contemporary pragmatists has divided the tradition against itself. Classical pragmatists, such as John Dewey and William James, believed we should heed the lessons of experience. Neopragmatists, including Richard Rorty, Hilary Putnam, and Jürgen Habermas, argue instead from the perspective of a linguistic turn, which makes little use of the idea of (...) experience. Can these two camps be reconciled in a way that revitalizes a critical tradition? -/- Colin Koopman proposes a recovery of pragmatism by way of "transitionalist" themes of temporality and historicity which flourish in the work of the early pragmatists and continue in contemporary neopragmatist thought. "Life is in the transitions," James once wrote, and, in following this assertion, Koopman reveals the continuities uniting both phases of pragmatism. Koopman's framework also draws from other contemporary theorists, including Michel Foucault, Pierre Bourdieu, Bernard Williams, and Stanley Cavell. By reflecting these voices through the prism of transitionalism, a new understanding of knowledge, ethics, politics, and critique takes root. Koopman concludes with a call for integrating Dewey and Foucault into a model of inquiry he calls genealogical pragmatism, a mutually informative critique that further joins the analytic and continental schools. (shrink)

The present dilemma in philosophy -- What pragmatism means -- Some metaphysical problems pragmatically considered -- The one and the many -- Pragmatism and common sense -- Pragmatism's conception of truth -- Pragmatism and humanism -- Pragmatism and religion.

In this comprehensive introduction, Spencer presents a new story of the origins and development of American Pragmatism, from its emergence through the interaction of European and Indigenous American cultures to its contemporary status as a diverse, vibrant, and contested global philosophy. This is an indispensable guide for undergraduate students.

1. Pragmatism: Philosophical versus everyday. 2. Legal pragmatism. 3. John Dewey on Democracy and law. 4. Two concepts of democracy. 5. Democracy defended. 6. The concepts applied.

Rising concerns among scholars about the intellectual and cultural foundations of democracy have led to a revival of interest in the American philosophical tradition of pragmatism. In this book, Hans Joas shows how pragmatism can link divergent intellectual efforts to understand the social contexts of human knowledge, individual freedom, and democratic culture. Along with pragmatism's impact on American sociology and social research from 1895 to the 1940s, Joas traces its reception by French and German traditions during this (...) century. He explores the influences of pragmatism—often misunderstood—on Emile Durkheim's sociology of knowledge, and on German thought, with particularly enlightening references to its appropriation by Nazism and its rejection by neo-Marxism. He also explores new currents of social theory in the work of Habermas, Castoriadis, Giddens, and Alexander, fashioning a bridge between Continental thought, American philosophy, and contemporary sociology; he shows how the misapprehension and neglect of pragmatism has led to systematic deficiencies in contemporary social theory. From this skillful historical and theoretical analysis, Joas creates a powerful case for the enduring legacy of Peirce, James, Dewey, and Mead for social theorists today. (shrink)

Leading one's life as a person is an essential feature of our human existence which is constitutively characterized by finiteness, sociality and vulnerability. Within the framework of a pragmatistic anthropology central features of our being persons (i.e. personal identity, self-consciousness, freedom, autonomy and responsibility) are made explicit in this study. The such unfolded conception is anthropological in the sense of being restricted to the human life-form. The explication is pragmatistic in a double sense: Firstly, action is taken as a complex (...) and not reducible basic feature; secondly, the study is committed to the pragmatistic model of justification. Leading one's life as a human person, this is the study's central thesis, is realized in constellations of recognition (intersubjective or institutionally framed). These can be made explicit as basic grammar of our evaluative Praxis within an ascriptivist framework. (shrink)

Pragmatism is resurging, especially among embodied cognitive scientists. The growing appreciation of the body accompanying this fits with increasing recognition that cognition and perception are valuative, which is to say, emotional, interested and aesthetic. In what follows, I detail how classical pragmatic thinking—specifically that of William James and John Dewey—anticipates recent valuative theories of mind and how it can be used to develop them further.I begin by discussing James's concept of selective interests, how it meshes with contemporary research and (...) how the two together suggest not only that cognition is valuative, but that emotions bring us rationally into touch with our worlds. Recent advocates cite... (shrink)

Of course, talking about pragmatist ethics is difficult because Richard Rorty and earlier pragmatists deny that ethics, at least in the way the canonical philosophers have discussed it, is the sort of thing about which one should have views. Ethics, understood as the philosophic inquiry which looks into the meanings, and legitimacy of such terms as good, and so forth, is just the sort of enterprise which we pragmatists lament. Each of the pragmatists had known and dealt with tragedy in (...) his or her life. But, strangely, it is just in the face of tragedy that the pragmatists argue for the moral value of hope. For Rorty the connection depends on what he calls solidarity, social hope and utopian politics. The claim of common hopes is much closer to what John Dewey sees as central to communities – common purposes, in the development and implementation of which each member of the community has a role. (shrink)

In contemporary philosophical debates in the United States "redefining pragmatism" has become the conventional way to flag significant philosophical contests and to launch large conceptual and programmatic changes. This book analyzes the contributions of such developments in light of the classic formulations of Charles S. Peirce and John Dewey and the interaction between pragmatism and analytic philosophy. American pragmatism was revived quite unexpectedly in the 1970s by Richard Rorty's philosophical heterodoxy and his running dispute with Hilary Putnam, (...) who, like Rorty, is a professed Deweyan. Reinventing Pragmatism examines the force of the new pragmatisms, from the emergence of Rorty's and Putnam's basic disagreements of the 1970s until the turn of the century. Joseph Margolis considers the revival of a movement generally thought to have ended by the 1950s as both a surprise and a turn of great importance. The quarrel between Rorty and Putnam obliged American philosophers, and eventually Eurocentric philosophy as a whole, to reconsider the direction of American and European philosophy, for instance in terms of competing accounts of realism and naturalism. (shrink)

Pragmatism is the distinctive contribution of American thought to philosophy. It is a movement that attracted much attention in the early part of the twentieth-century, went into decline, and reemerged in the last part of the century. Part of the difficulty in defining pragmatism is that misconceptions of what pragmatism means have abounded since its beginning, and continue in today’s “neopragmatism.”.

What does American pragmatism contribute to contemporary debates about human-animal relationships? Does it acknowledge our connections to all living things? Does it bring us closer to an ethical treatment of all animals?

Richard Rorty is well known as a propagandist of pragmatism and of a "post-philosophical" culture in which many traditional philosophical debates are dismissed as outrightly fruitless. The paper is mainly concerned with Rorty's dismissal of the realism-antirealism debate. The shift from argument to propaganda which is typical of much of Rorty's reasoning is critically investigated from different perspectives. In particular, it is argued that Rorty cannot convincingly establish a pragmatist position beyond realism and antirealism, and that pragmatism seems (...) to be inadequate with respect to scientific practice. Finally, the fruitfulness of the realism-antirealism debate is defended. (shrink)

Environmental pragmatism is a new strategy in environmental thought. It argues that theoretical debates are hindering the ability of the environmental movement to forge agreement on basic policy imperatives. This new direction in environmental thought moves beyond theory, advocating a serious inquiry into the merits of moral pluralism. Environmental pragmatism, as a coherent philosophical position, connects the methodology of classical American pragmatic thought to the explanation, solution and discussion of real issues. This concise, well-focused collection is the first (...) comprehensive presentation of environmental pragmatism as a new philosophical approach to environmental thought and policy. (shrink)