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This volume of the Past Masters The Collected Works of John Dewey, 1882-1953, II database is The Middle Works of John Dewey, 1899-1924. Volume 14: 1922, Human Nature and Conduct. The whole contains all thirty seven volumes of the edition created by the Center for Dewey Studies at the University of Southern Illinois at Carbondale along with the first supplementary volume, edited by Jo Ann Boydston, and published by Southern Illinois University Press, 1972-1985. Larry Hickman is the editor of the Past Masters electronic edition.
This volume of the Past Masters The Collected Works of John Dewey, 1882-1953, II database is The Middle Works of John Dewey, 1899-1924. Volume 14: 1922, Human Nature and Conduct. The whole contains all thirty seven volumes of the edition created by the Center for Dewey Studies at the University of Southern Illinois at Carbondale along with the first supplementary volume, edited by Jo Ann Boydston, and published by Southern Illinois University Press, 1972-1985. Larry Hickman is the editor of the Past Masters electronic edition.
Volume 11 brings together all of Dewey's writings for 1918 and 1919. A Modern Language Association Committee on Scholarly Editions textual edition. Dewey's dominant theme in these pages is war and its after-math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi-stice that some expected would permit a return to normalcy opened instead upon a period of turbulence that agitated fur-ther a society already unsettled by preparations for battle and by debilitating conflict overseas. After spending the first half of 1918-19 on sabbatical from Columbia at the University of California, Dewey traveled to Japan and China, where he lectured, toured, and assessed in his essays the relationship between the two nations. From Peking he reported the student revolt known as the May Fourth Move-ment. The forty items in this volume also include an analysis of Thomas Hobbe's philosophy; an affectionate commemorative tribute to Theodore Roosevelt, our Teddy; the syllabus for Dewey's lectures at the Imperial University in Tokyo, which were later revised and published as Reconstruction in Philosophy; an exchange with former disciple Randolph Bourne about F. Mat-thias Alexander's Man's Supreme Inheritance; and, central to Dew-ey's creed, Philosophy and Democracy. His involvement in a study of the Polish-American community in Philadelphia--resulting in an article, two memoranda, and a lengthy report--is discussed in detail in the Introduction and in the Note on the Confidential Report ofConditions among the Poles in the United States.
This book makes a case for cultural naturalism as a basis for a philosophy of art education. It argues for a holistic approach that avoids hard boundaries between artistic disciplines in the educational context, applying cultural naturalism to challenges that are topical for the whole art(s) education field, including challenges related to ecology, social justice, and technological transformation of culture. The book is written in the form of a conditional argument that considers the consequences of cultural naturalism for today’s philosophical problem-solving in art(s) education. It contains a systematic and historical analysis of cultural naturalism that support the philosophical reflection of educators and other scholars operative in this field. The result is a late modern reading of Deweyan cultural naturalism that highlights the continuance of key philosophical ideas from the modern to present discourses. The key topics discussed are of particular interest to present-day art(s) educators: ecological sustainability, social justice, and technological transformation of culture. In addition, this book provides an example of pragmatist argumentation, suggesting an alternative to analytical and post-philosophical approaches.
Volume 11 brings together all of Dewey's writings for 1918 and 1919. A Modern Language Association Committee on Scholarly Editions textual edition. Dewey's dominant theme in these pages is war and its after-math. In the Introduction, Oscar and Lilian Handlin discuss his philosophy within the historical context: The First World War slowly ground to its costly conclusion; and the immensely more difficult task of making peace got painfully under way. The armi-stice that some expected would permit a return to normalcy opened instead upon a period of turbulence that agitated fur-ther a society already unsettled by preparations for battle and by debilitating conflict overseas. After spending the first half of 1918-19 on sabbatical from Columbia at the University of California, Dewey traveled to Japan and China, where he lectured, toured, and assessed in his essays the relationship between the two nations. From Peking he reported the student revolt known as the May Fourth Move-ment. The forty items in this volume also include an analysis of Thomas Hobbe's philosophy; an affectionate commemorative tribute to Theodore Roosevelt, our Teddy; the syllabus for Dewey's lectures at the Imperial University in Tokyo, which were later revised and published as Reconstruction in Philosophy; an exchange with former disciple Randolph Bourne about F. Mat-thias Alexander's Man's Supreme Inheritance; and, central to Dew-ey's creed, Philosophy and Democracy. His involvement in a study of the Polish-American community in Philadelphia--resulting in an article, two memoranda, and a lengthy report--is discussed in detail in the Introduction and in the Note on the Confidential Report ofConditions among the Poles in the United States.
John Dewey was the foremost philosophical figure and public intellectual in early to mid-twentieth century America. He is still the most academically cited Anglophone philosopher of the past century, and is among the most cited Americans of any century. In this comprehensive volume spanning thirty-five chapters, leading scholars help researchers access particular aspects of Dewey's thought, navigate the enormous and rapidly developing literature, and participate in current scholarship in light of prospects in key topical areas. Beginning with a framing essay by Philip Kitcher calling for a transformation of philosophical research inspired by Dewey, contributors interpret, appraise, and critique Dewey's philosophy under the following headings: Metaphysics; Epistemology, Science, Language, and Mind; Ethics, Law, and the Starting Point; Social and Political Philosophy, Race, and Feminist Philosophy; Philosophy of Education; Aesthetics; Instrumental Logic, Philosophy of Technology, and the Unfinished Project of Modernity; Dewey in Cross-Cultural Dialogue; The American Philosophical Tradition, the Social Sciences, and Religion; and Public Philosophy and Practical Ethics.
Harriet K. Cuffaro offers a detailed account of how the educational philosophy of John Dewey may be translated into the everyday life of the classroom. Particular attention is given to "learning from experience" -- a fundamental concept in early education -- and the complexities involved in experiential learning.
George E. Hein explores the impact on current museum theory and practice of early 20th-century educational reformer John Dewey’s philosophy, covering philosophies that shaped today’s best practices.
This book explores border crossing among pragmatism, spirituality and society. It opens up American pragmatism to dialogues with pragmatism and spiritual quest from other traditions such as India and China thus making contemporary pragmatism a part of much needed planetary conversations. It cultivates new visions and practices of spiritual pragmatism building upon the seminal works of Charles Sanders Pierce, William James, Sri Aurobindo, John Dewey, Martin Heidegger, Mahatma Gandhi, B.R. Ambedkar, Ludwig Wittgenstein and Luce Irigaray which can help us rethink and transform conventional conceptions and constructions of practice, pragmatism, language, religion, politics, society, culture and democracy and create new relationships of pragmatism, spirituality and society.
In this highly original book, Victor Kestenbaum calls into question the oft-repeated assumption that John Dewey's pragmatism has no place for the transcendent. Kestenbaum demonstrates that, far from ignoring the transcendent ideal, Dewey's works—on education, ethics, art, and religion—are in fact shaped by the tension between the natural and the transcendent. Kestenbaum argues that to Dewey, the pragmatic struggle for ideal meaning occurs at the frontier of the visible and the invisible, the tangible and the intangible. Penetrating analyses of Dewey's early and later writings, as well as comparisons with the works of Hans-Georg Gadamer, Michael Oakeshott, and Wallace Stevens, shed new light on why Dewey regarded the human being's relationship to the ideal as "the most far-reaching question" of philosophy. For Dewey, the pragmatic struggle for the good life required a willingness "to surrender the actual experienced good for a possible ideal good." Dewey's pragmatism helps us to understand the place of the transcendent ideal in a world of action and practice.