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Is sociology best understood as simply chipping away at our ignorance about society, or does it have broader roles and responsibilities? If so, to what—or perhaps to whom—are these responsibilities? Installing humanity as its epistemological and normative start and endpoint, this book shows how humanism recasts sociology as an activity that does not merely do things, or effect things, but is also self-consciously for something. Rather than resurrecting problematic classical conceptions of humanism, the book instead constructs its arguments on pragmatic grounds, showing how a pragmatic humanism presents an improved picture of both the nature and value of the discipline. This picture is based less around the claim that sociology is capable of providing authoritative revelations about society, and more upon its capacity to offer representations of the social in epistemologically open, transformative, ethical, and hopeful ways. Ultimately, it argues that sociology’s real value can only be disclosed by replacing its image as a discipline aimed towards disinterested social enlightenment with one of itself as a practice both dependent upon, and at its best self-consciously aimed towards, human ends and imperatives. It will appeal to scholars and students across the social sciences, and to those working in social theory, sociology, and philosophy of the social sciences in particular.
How can we feel at home in this world without clinging to false certainties? This book offers a humanist re-reading of philosophical pragmatism and explores its potentials for a worldview that relies only on human resources. Thinking along with authors like William James and F.C.S. Schiller, it highlights a fundamentally humanist strand of pragmatism aimed at fostering human creativity and transformative action. It is grounded in everyday experience and underlines our responsibility to strive for the better. Ana Honnacker traces perspectives on science, religion, and ethics in the light of a pragmatic understanding of humanism. Furthermore, she suggests how to address the existential challenges we face today. Thus, pragmatic humanism is explored not only as a philosophy for critical minds, but also as a way of life.
Is sociology best understood as simply chipping away at our ignorance about society, or does it have broader roles and responsibilities? If so, to what—or perhaps to whom—are these responsibilities? Installing humanity as its epistemological and normative start and endpoint, this book shows how humanism recasts sociology as an activity that does not merely do things, or effect things, but is also self-consciously for something. Rather than resurrecting problematic classical conceptions of humanism, the book instead constructs its arguments on pragmatic grounds, showing how a pragmatic humanism presents an improved picture of both the nature and value of the discipline. This picture is based less around the claim that sociology is capable of providing authoritative revelations about society, and more upon its capacity to offer representations of the social in epistemologically open, transformative, ethical, and hopeful ways. Ultimately, it argues that sociology’s real value can only be disclosed by replacing its image as a discipline aimed towards disinterested social enlightenment with one of itself as a practice both dependent upon, and at its best self-consciously aimed towards, human ends and imperatives. It will appeal to scholars and students across the social sciences, and to those working in social theory, sociology, and philosophy of the social sciences in particular.
It is commonly believed that populist politics and social media pose a serious threat to our concept of truth. Philosophical pragmatists, who are typically thought to regard truth as merely that which is 'helpful' for us to believe, are sometimes blamed for providing the theoretical basis for the phenomenon of 'post-truth'. In this book, Sami Pihlström develops a pragmatist account of truth and truth-seeking based on the ideas of William James, and defends a thoroughly pragmatist view of humanism which gives space for a sincere search for truth. By elaborating on James's pragmatism and the 'will to believe' strategy in the philosophy of religion, Pihlström argues for a Kantian-inspired transcendental articulation of pragmatism that recognizes irreducible normativity as a constitutive feature of our practices of pursuing the truth. James himself thereby emerges as a deeply Kantian thinker.
This book explores the implication of diversity for humanism. Through the insights of academics and activists, it highlights both the successes and failures related to diversity marking humanism in the US and internationally. It offers a timely depiction of how humanism in general as well as how particular humanist communities have wrestled with the nature of our changing world, and the issues that surface in relationship to markers of difference.
Presenting pragmatist humanism as a form of anti-authoritarianism, this book sheds light on the contemporary significance of pragmatist aesthetics and the revival of humanism. This interdisciplinary study shows that a mediation between pragmatist aesthetics – which emphasizes the significance of creating, making, and inventing – and Marxist materialist aesthetics – which values form – promises interesting results and that the former can learn from the latter. In doing so, Ulf Schulenberg discusses 3 layers of the multi-layered phenomenon that is the revival of humanism: He first explains the potential of a pragmatist humanism, clarifying the contemporary significance of humanism. He then argues that pragmatist humanism is a form of anti-authoritarianism. Finally, he shows the possibility of bringing together the resurgence of humanism and a renewed interest in the work of aesthetic form by arguing that pragmatist aesthetics needs a more complex conception of form. Establishing a transatlantic theoretical dialogue, Humanism, Anti-Authoritarianism, and Literary Aesthetics brings together literary and aesthetic theory, philosophy, and intellectual history. It discusses a broad range of authors – from Emerson, Whitman, James, Nietzsche, Proust, and Dewey to Wittgenstein, Lukács, Adorno, Jameson, Latour, and Rorty – to illuminate how humanism, pragmatism, and anti-authoritarianism are interlinked.
The challenge of promoting the "new feminism" has barely been addressed since it was first launched by Pope John Paul II in his 1995 encyclical Evangelium vitae. The thirteen contributors in this book, all outstanding international scholars, take up this task, together laying the necessary theoretical foundation for the new feminism. These chapters articulate an integral philosophical and theological understanding of persons that moves beyond patriarchy on the one hand and traditional feminism on the other. Central to the new perspective offered here is the biblical revelation of the human person - man and woman - in Christ, a vision that directs women beyond the "male" standard against which they have too often been measured. Far from constraining women to an "eternal essence," the dynamic view presented here encourages each woman to realize herself in perfect Christian freedom.
This collection of essays by an international team of experts, explores the wideranging impact of Renaissance humanism on sixteenth century England. Investigating areas as diverse as art, education, religion, political thought, literature and science, the book offers fresh and challenging accounts of prominent Tudor figures such as Thomas More, William Tyndale and John Foxe. As well as historiographical overviews of the subject and a discussion of the fifteenth century background to Tudor developments, one of the book's central themes is the nature of England's fundamental cultural experiences in relation to continental Europe.
This book makes the case for a pragmatist approach to the practice of social inquiry and knowledge production. Through diverse examples from multiple disciplines, contributors explore the power of pragmatism to inform a practice of inquiry that is democratic, community-centred, problem-oriented and experimental. Drawing from both classical and neo-pragmatist perspectives, the book advances a pragmatist sensibility in which truth and knowledge are contingent rather than universal, made rather than found, provisional rather than dogmatic, subject to continuous experimentation rather than ultimate proof, and verified in their application in action rather than in the accuracy of their representation of an antecedent reality. The Power of Pragmatism offers a path forward for mobilizing the practice of inquiry and knowledge production on behalf of achieving what Dewey called a sense for the better kind of life to be led.
We live in a mutilated world and our humanity seems irrevocably damaged. Many critics suggest we have reached the end of humanity. In this challenging book, Ken Plummer suggests that such claims may be premature; instead, what we need is a new transformative understanding of humanity. Critical Humanism critically reflects upon and reimagines humanism for the twenty-first century. What is now required is a fresh, wide-ranging imaginary of an open, worldly, plural and caring humanity. It needs to take a critical stance towards older, often divisive ideas of what it means to be human, while reconnecting to a wider understanding of the rich diversity of life in the pluriverse. In an age of post- and transhumanist turns, Plummer provides a personal, political and passionate call for thinkers, researchers and activists to not turn their backs on humanism. We need instead to create a vital new political imaginary of being human in a connected planet. We simply cannot afford to be anti-human or posthuman. Restoring our belief in humanity has never been more important for edging towards a better world for all.