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Although long considered the most distinctive American contribution to philosophy, pragmatism—with its problem-solving emphasis and its contingent view of truth—lost popularity in mid-century after the advent of World War II, the horror of the Holocaust, and the dawning of the Cold War. Since the 1960s, however, pragmatism in many guises has again gained prominence, finding congenial places to flourish within growing intellectual movements. This volume of new essays brings together leading philosophers, historians, legal scholars, social thinkers, and literary critics to examine the far-reaching effects of this revival. As the twenty-five intellectuals who take part in this discussion show, pragmatism has become a complex terrain on which a rich variety of contemporary debates have been played out. Contributors such as Richard Rorty, Stanley Cavell, Nancy Fraser, Robert Westbrook, Hilary Putnam, and Morris Dickstein trace pragmatism’s cultural and intellectual evolution, consider its connection to democracy, and discuss its complex relationship to the work of Emerson, Nietzsche, and Wittgenstein. They show the influence of pragmatism on black intellectuals such as W. E. B. Du Bois, explore its view of poetic language, and debate its effects on social science, history, and jurisprudence. Also including essays by critics of the revival such as Alan Wolfe and John Patrick Diggins, the volume concludes with a response to the whole collection from Stanley Fish. Including an extensive bibliography, this interdisciplinary work provides an in-depth and broadly gauged introduction to pragmatism, one that will be crucial for understanding the shape of the transformations taking place in the American social and philosophical scene at the end of the twentieth century. Contributors. Richard Bernstein, David Bromwich, Ray Carney, Stanley Cavell, Morris Dickstein, John Patrick Diggins, Stanley Fish, Nancy Fraser, Thomas C. Grey, Giles Gunn, Hans Joas, James T. Kloppenberg, David Luban, Louis Menand, Sidney Morgenbesser, Richard Poirier, Richard A. Posner, Ross Posnock, Hilary Putnam, Ruth Anna Putnam, Richard Rorty, Michel Rosenfeld, Richard H. Weisberg, Robert B. Westbrook, Alan Wolfe
DIVAn assessment, by a distinguished panel of experts, on the impact of pragmatism on contemporary thought./div
For much of our century, pragmatism has enjoyed a charmed life, holding the dominant point of view in American politics, law, education, and social thought in general. After suffering a brief eclipse in the post-World War II period, pragmatism has enjoyed a revival, especially in literary theory and such areas as poststructuralism and deconstruction. In this sweeping critique of pragmatism and neopragmatism, one of our leading intellectual historians traces the attempts of thinkers from William James to Richard Rorty to find a response to the crisis of modernism. John Patrick Diggins analyzes the limitations of pragmatism from a historical perspective and dares to ask whether America's one original contribution to the world of philosophy has actually fulfilled its promise. In the late nineteenth century, intellectuals felt themselves in the grips of a spiritual crisis. This confrontation with the "acids of modernity" eroded older faiths and led to a sense that life would continue in the awareness, of absences: knowledge without truth, power without authority, society without spirit, self without identity, politics without virtue, existence without purpose, history without meaning. In Europe, Friedrich Nietzsche and Max Weber faced a world in which God was "dead" and society was succumbing to structures of power and domination. In America, Henry Adams resigned from Harvard when he realized there were no truths to be taught and when he could only conclude: "Experience ceases to educate." To the American philosophers of pragmatism, it was experience that provided the basis on which new methods of knowing could replace older ideas of truth. Diggins examines how, in different ways, William James, Charles Peirce, John Dewey, George H. Mead, and Oliver Wendell Holmes, Jr., demonstrated that modernism posed no obstacle in fields such as science, education, religion, law, politics, and diplomacy. Diggins also examines the work of the neopragmatists Jurgen Habermas and Richard Rorty and their attempt to resolve the crisis of postmodernism. Using one author to interrogate another, Diggins brilliantly allows the ideas to speak to our conditions as well as theirs. Did the older philosophers succeed in fulfilling the promises of pragmatism? Can the neopragmatists write their way out of what they have thought themselves into? And does America need philosophers to tell us that we do not need foundational truths when the Founders already told us that the Constitution would be a "machine" that would depend more upon the "counterpoise" of power than on the claims of knowledge? Diggins addresses these and other essential questions in this magisterial account of twentieth-century intellectual life. It should be read by everyone concerned about the roots of postmodernism (and its links to pragmatism) and about the forms of thought and action available for confronting a world after postmodernism.
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.
In Rorty and Pragmatism, this highly influential and sometimes controversial philosopher responds to several of his most prominent critics, representing a wide range of backgrounds and concerns. Each of these critical challenges raises significant questions about Rorty's philosophical outlook. Whether or not one agrees with all of his positions, his replies are consequential. They provide insight into Rorty's thought, its development, and his sense of the future of philosophy.
In this major new work, Richard J. Bernstein argues that many of the most important themes in philosophy during the past one hundred and fifty years are variations and developments of ideas that were prominent in the classical American pragmatists: Charles S. Peirce, William James, John Dewey and George H Mead. Pragmatism begins with a thoroughgoing critique of the Cartesianism that dominated so much of modern philosophy. The pragmatic thinkers reject a sharp dichotomy between subject and object, mind-body dualism, the quest for certainty and the spectator theory of knowledge. They seek to bring about a sea change in philosophy that highlights the social character of human experience and normative social practices, the self-correcting nature of all inquiry, and the continuity of theory and practice. And they-especially James, Dewey, and Mead-emphasize the democratic ethical-political consequences of a pragmatic orientation. Many of the themes developed by the pragmatic thinkers were also central to the work of major twentieth century philosophers like Wittgenstein and Heidegger, but the so-called analytic-continental split obscures this underlying continuity. Bernstein develops an alternative reading of contemporary philosophy that brings out the persistence and continuity of pragmatic themes. He critically examines the work of leading contemporary philosophers who have been deeply influenced by pragmatism, including Hilary Putnam, Jürgen Habermas, Richard Rorty, and Robert Brandom, and he explains why the discussion of pragmatism is so alive, varied and widespread. This lucid, wide-ranging book by one of America's leading philosophers will be compulsory reading for anyone who wants to understand the state of philosophy today.
Most contemporary philosophers would call themselves naturalists, yet there is little consensus on what naturalism entails. Long signifying the notion that science should inform philosophy, debates over naturalism often hinge on how broadly or narrowly the terms nature and science are defined. The founding figures of American Pragmatism—C. S. Peirce (1839–1914), William James (1842–1910), and John Dewey (1859–1952)—developed a distinctive variety of naturalism by rejecting reductive materialism and instead emphasizing social practices. Owing to this philosophical lineage, pragmatism has made original and insightful contributions to the study of religion as well as to political theory. In Pragmatism and Naturalism, distinguished scholars examine pragmatism’s distinctive form of nonreductive naturalism and consider its merits for the study of religion, democratic theory, and as a general philosophical orientation. Nancy Frankenberry, Philip Kitcher, Wayne Proudfoot, Jeffrey Stout, and others evaluate the contribution pragmatism can make to a viable naturalism, explore what distinguishes pragmatic naturalism from other naturalisms on offer, and address the pertinence of pragmatic naturalism to methodological issues in the study of religion. In parts dedicated to historical pragmatists, pragmatism in the philosophy and the study of religion, and pragmatism and democracy, they display the enduring power and contemporary relevance of pragmatic naturalism.
Pragmatism has enjoyed a considerable revival in the latter part of the twentieth century, but what precisely constitutes pragmatism remains a matter of dispute. In reconstructing the pragmatic tradition in political philosophy, Matthew Festenstein rejects the idea that it is a single, cohesive doctrine. His incisive analysis brings out the commonalities and shared concerns among contemporary pragmatists while making clear their differences in how they would resolve those concerns. His study begins with the work of John Dewey and the moral and psychological conceptions that shaped his philosophy. Here Festenstein lays out the major philosophic issues with which first Dewey, and then his heirs, would grapple. The book's second part traces how Dewey's approach has been differently developed, especially in the work of three contemporary pragmatic thinkers: Richard Rorty, Jurgen Habermas, and Hilary Putnam. This first full-length critical study of the relationship between the pragmatist tradition and political philosophy fills a significant gap in contemporary thought.
"The pragmatists' response to the claim that theirs is a deeply American philosophy has been less to challenge the claim than to attempt to embrace it on their own terms. . . . One could speak of a national philosophy as one could not speak of a national chemistry or physics. But national cultures were complicated and often conflicted. Hence the relationship between a philosophy and a national culture could be at once close and fraught with tension."—from Democratic Hope Pragmatism, as Richard Rorty has said, "names the chief glory of our country's intellectual tradition." In Democratic Hope, Robert B. Westbrook examines the varieties of classical pragmatist thought in the work of John Dewey, William James, and Charles Peirce, testing in good pragmatic fashion the truth of propositions by their consequences in experience. Westbrook also attends to the recent revival of pragmatism by Rorty, Cheryl Misak, Richard Posner, Hilary Putnam, Cornel West, and others and to pragmatist strains in contemporary American political thinking. Westbrook's aims are both historical and political: to ensure that the genealogy of pragmatism is an honest one and to argue for a hopeful vision of deliberative democracy underwritten by a pragmatist epistemology and ethics.
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.