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This volume brings together sixty items from 1933 and 1934, including Dewey's Terry Lectures at Yale University. With the publication of the lectures as A Common Faith, Dewey encouraged his readers to see religion as human experience in a naturalistic and humanistic setting. He proposed that institutional religions would do well to focus on ideal possibilities in the present time and place rather than relying on the supernatural and the hereafter. Book jacket.
This volume includes all Dewey's writings for 1938 except for Logic: The Theory of Inquiry (Volume 12 of The Later Works), as well as his 1939 Freedom and Culture, Theory of Valuation, and two items from Intelligence in the Modern World. Freedom and Culture presents, as Steven M. Cahn points out, the essence of his philosophical position: a commitment to a free society, critical intelligence, and the education required for their advance.
This volume includes all Dewey's writings for 1938 except for Logic: The Theory of Inquiry (Volume 12 of The Later Works), as well as his 1939 Freedom and Culture, Theory of Valuation, and two items from Intelligence in the Modern World. Freedom and Culture presents, as Steven M. Cahn points out, the essence of his philosophical position: a commitment to a free society, critical intelligence, and the education required for their advance.
The world of moral theory finds no place for the idea of integrity. The natural intellectual home of the idea of integrity is the American pragmatist tradition. Pragmatism makes possible an account of integrity that enables it to become philosophically central in thinking about morality. The idea of integrity enables what Dewey called “a working theory of morality.” Other intellectual traditions, including those most prominent in the academic world of moral philosophy, ignore integrity because of its imprecision and its inability to deliver precise answers to questions about what is right or wrong, good or bad. Recovering Integrity: Moral Thought in American Pragmatism explains how integrity can and should become central in philosophical thought about morality. Only within the intellectual tradition of American pragmatism may integrity achieve the intellectual stature it deserves as the central idea in ordinary moral thought. The ideas of morally diverse communities are unified to a remarkable extent when seen through the moral lens of integrity. Diverse communities having diverse ways of life share similar understandings of morality; these similarities are important for understanding what morality fundamentally is in the human world. Philosophical efforts to explain “the nature of morality” or “the nature of right action” or “the nature of the good” founder on their ignorance of moral diversity in the real worlds of human history and culture.
Do we all, today, live in a "secular age"? Examining this open question, the book focuses, in Part 1, "The (Re)Emerging Philosophical Discourse on Religion," on recent interpretations of human existence in Asian, European, and American thought. Part 2.1, "The Weakening of Dogmatic Scientism," discusses Wittgenstein's, Derrida's, Habermas's, and Taylor's critiques of (abstract modes of) Enlightenment. Part 2.2, "Various Approaches to Religious Faith in Pragmatism and Neo-Pragmatism," deals with the writings of Peirce, James, Dewey, Rorty, West, and Putnam, and explores the significance of Josiah Royce's thought for contemporary global debates on religious belief.
In Ecocritical Perspectives in Teacher Education, Lupinacci, Happel-Parkins, and Turner share diverse approaches, ideas, and strategies from teacher educators who address the need for teachers to recognize and understand the deeply rooted connections between unjust human suffering and environmental degradation.
This volume includes all Dewey's writings for 1938 except for Logic: The Theory of Inquiry (Volume 12 of The Later Works), as well as his 1939 Freedom and Culture, Theory of Valuation, and two items from Intelligence in the Modern World. Freedom and Culture presents, as Steven M. Cahn points out, the essence of his philosophical position: a commitment to a free society, critical intelligence, and the education required for their advance.