Language English View all editions Prev Next edition 2 of 4. Subjects Dewey, John, Dewey, John, -- They invite us to entertain a set of imagined conversations among the mighty dead that no doubt would have intrigued Dewey and each of the interlocutors gathered here. Pragmatism and the Politics of Truth. Prado The History and Critique of Modernity: Includes bibliographical references and index.
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Found at these bookshops Searching - please wait With this nascent ambition in mind, he sent a philosophical essay to W. Harris, then editor of the Journal of Speculative Philosophy, and the most prominent of the St. Harris's acceptance of the essay gave Dewey the confirmation he needed of his promise as a philosopher. With this encouragement he traveled to Baltimore to enroll as a graduate student at Johns Hopkins University. At Johns Hopkins Dewey came under the tutelage of two powerful and engaging intellects who were to have a lasting influence on him.
George Sylvester Morris, a German-trained Hegelian philosopher, exposed Dewey to the organic model of nature characteristic of German idealism. Stanley Hall, one of the most prominent American experimental psychologists at the time, provided Dewey with an appreciation of the power of scientific methodology as applied to the human sciences. The confluence of these viewpoints propelled Dewey's early thought, and established the general tenor of his ideas throughout his philosophical career.
Upon obtaining his doctorate in , Dewey accepted a teaching post at the University of Michigan, a post he was to hold for ten years, with the exception of a year at the University of Minnesota in While at Michigan Dewey wrote his first two books: Both works expressed Dewey's early commitment to Hegelian idealism, while the Psychology explored the synthesis between this idealism and experimental science that Dewey was then attempting to effect. At Michigan Dewey also met one of his important philosophical collaborators, James Hayden Tufts, with whom he would later author Ethics ; revised ed.
In , Dewey followed Tufts to the recently founded University of Chicago. It was during his years at Chicago that Dewey's early idealism gave way to an empirically based theory of knowledge that was in concert with the then developing American school of thought known as pragmatism. This change in view finally coalesced into a series of four essays entitled collectively "Thought and its Subject-Matter," which was published along with a number of other essays by Dewey's colleagues and students at Chicago under the title Studies in Logical Theory Dewey also founded and directed a laboratory school at Chicago, where he was afforded an opportunity to apply directly his developing ideas on pedagogical method.
This experience provided the material for his first major work on education, The School and Society Disagreements with the administration over the status of the Laboratory School led to Dewey's resignation from his post at Chicago in His philosophical reputation now secured, he was quickly invited to join the Department of Philosophy at Columbia University. Dewey spent the rest of his professional life at Columbia. Now in New York, located in the midst of the Northeastern universities that housed many of the brightest minds of American philosophy, Dewey developed close contacts with many philosophers working from divergent points of view, an intellectually stimulating atmosphere which served to nurture and enrich his thought.
During his first decade at Columbia Dewey wrote a great number of articles in the theory of knowledge and metaphysics, many of which were published in two important books: His interest in educational theory also continued during these years, fostered by his work at Teachers College at Columbia.
This led to the publication of How We Think ; revised ed. During his years at Columbia Dewey's reputation grew not only as a leading philosopher and educational theorist, but also in the public mind as an important commentator on contemporary issues, the latter due to his frequent contributions to popular magazines such as The New Republic and Nation, as well as his ongoing political involvement in a variety of causes, such as women's suffrage and the unionization of teachers. One outcome of this fame was numerous invitations to lecture in both academic and popular venues.
Many of his most significant writings during these years were the result of such lectures, including Reconstruction in Philosophy , Human Nature and Conduct , Experience and Nature , The Public and its Problems , and The Quest for Certainty Dewey's retirement from active teaching in did not curtail his activity either as a public figure or productive philosopher. Of special note in his public life was his participation in the Commission of Inquiry into the Charges Against Leon Trotsky at the Moscow Trial, which exposed Stalin's political machinations behind the Moscow trials of the mids, and his defense of fellow philosopher Bertrand Russell against an attempt by conservatives to remove him from his chair at the College of the City of New York in A primary focus of Dewey's philosophical pursuits during the s was the preparation of a final formulation of his logical theory, published as Logic: The Theory of Inquiry in Dewey's other significant works during his retirement years include Art as Experience , A Common Faith , Freedom and Culture , Theory of Valuation , and Knowing and the Known , the last coauthored with Arthur F.
John Dewey and Continental philosophy / edited by Paul Fairfield. - Version details - Trove
Dewey continued to work vigorously throughout his retirement until his death on June 2, , at the age of ninety-two. The central focus of Dewey's philosophical interests throughout his career was what has been traditionally called "epistemology," or the "theory of knowledge. In Dewey's view, traditional epistemologies, whether rationalist or empiricist, had drawn too stark a distinction between thought, the domain of knowledge, and the world of fact to which thought purportedly referred: The commitment of modern rationalism, stemming from Descartes, to a doctrine of innate ideas, ideas constituted from birth in the very nature of the mind itself, had effected this dichotomy; but the modern empiricists, beginning with Locke, had done the same just as markedly by their commitment to an introspective methodology and a representational theory of ideas.
The resulting view makes a mystery of the relevance of thought to the world: For Dewey a new model, rejecting traditional presumptions, was wanting, a model that Dewey endeavored to develop and refine throughout his years of writing and reflection. In his early writings on these issues, such as "Is Logic a Dualistic Science? But during the succeeding decade Dewey gradually came to reject this solution as confused and inadequate.
A number of influences have bearing on Dewey's change of view. For one, Hegelian idealism was not conducive to accommodating the methodologies and results of experimental science which he accepted and admired. Dewey himself had attempted to effect such an accommodation between experimental psychology and idealism in his early Psychology , but the publication of William James' Principles of Psychology , written from a more thoroughgoing naturalistic stance, suggested the superfluity of idealist principles in the treatment of the subject. Second, Darwin's theory of natural selection suggested in a more particular way the form which a naturalistic approach to the theory of knowledge should take.
Darwin's theory had renounced supernatural explanations of the origins of species by accounting for the morphology of living organisms as a product of a natural, temporal process of the adaptation of lineages of organisms to their environments, environments which, Darwin understood, were significantly determined by the organisms that occupied them. The key to the naturalistic account of species was a consideration of the complex interrelationships between organisms and environments.
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In a similar way, Dewey came to believe that a productive, naturalistic approach to the theory of knowledge must begin with a consideration of the development of knowledge as an adaptive human response to environing conditions aimed at an active restructuring of these conditions. Unlike traditional approaches in the theory of knowledge, which saw thought as a subjective primitive out of which knowledge was composed, Dewey's approach understood thought genetically, as the product of the interaction between organism and environment, and knowledge as having practical instrumentality in the guidance and control of that interaction.
Thus Dewey adopted the term "instrumentalism" as a descriptive appellation for his new approach. Dewey's first significant application of this new naturalistic understanding was offered in his seminal article "The Reflex Arc Concept in Psychology" In this article, Dewey argued that the dominant conception of the reflex arc in the psychology of his day, which was thought to begin with the passive stimulation of the organism, causing a conscious act of awareness eventuating in a response, was a carry-over of the old, and errant, mind-body dualism.
Dewey argued for an alternative view: The implication for the theory of knowledge was clear: Dewey first applied this interactive naturalism in an explicit manner to the theory of knowledge in his four introductory essays in Studies in Logical Theory. Dewey identified the view expressed in Studies with the school of pragmatism, crediting William James as its progenitor.
James, for his part, in an article appearing in the Psychological Bulletin , proclaimed the work as the expression of a new school of thought, acknowledging its originality. A detailed genetic analysis of the process of inquiry was Dewey's signal contribution to Studies. Dewey distinguished three phases of the process.
It begins with the problematic situation , a situation where instinctive or habitual responses of the human organism to the environment are inadequate for the continuation of ongoing activity in pursuit of the fulfillment of needs and desires. Dewey stressed in Studies and subsequent writings that the uncertainty of the problematic situation is not inherently cognitive, but practical and existential. Cognitive elements enter into the process as a response to precognitive maladjustment.
The second phase of the process involves the isolation of the data or subject matter which defines the parameters within which the reconstruction of the initiating situation must be addressed. In the third, reflective phase of the process, the cognitive elements of inquiry ideas, suppositions, theories, etc. The final test of the adequacy of these solutions comes with their employment in action. If a reconstruction of the antecedent situation conducive to fluid activity is achieved, then the solution no longer retains the character of the hypothetical that marks cognitive thought; rather, it becomes a part of the existential circumstances of human life.
The error of modern epistemologists, as Dewey saw it, was that they isolated the reflective stages of this process, and hypostatized the elements of those stages sensations, ideas, etc. For Dewey, the hypostatization was as groundless as the search for incorrigibility was barren. Rejecting foundationalism, Dewey accepted the fallibilism that was characteristic of the school of pragmatism: Dewey defended this general outline of the process of inquiry throughout his long career, insisting that it was the only proper way to understand the means by which we attain knowledge, whether it be the commonsense knowledge that guides the ordinary affairs of our lives, or the sophisticated knowledge arising from scientific inquiry.
The latter is only distinguished from the former by the precision of its methods for controlling data, and the refinement of its hypotheses. In his writings in the theory of inquiry subsequent to Studies, Dewey endeavored to develop and deepen instrumentalism by considering a number of central issues of traditional epistemology from its perspective, and responding to some of the more trenchant criticisms of the view. One traditional question that Dewey addressed in a series of essays between and was that of the meaning of truth. Dewey at that time considered the pragmatic theory of truth as central to the pragmatic school of thought, and vigorously defended its viability.
John Dewey and Continental Philosophy
Both Dewey and William James, in his book Pragmatism , argued that the traditional correspondence theory of truth, according to which the true idea is one that agrees or corresponds to reality, only begs the question of what the "agreement" or "correspondence" of idea with reality is. Dewey and James maintained that an idea agrees with reality, and is therefore true, if and only if it is successfully employed in human action in pursuit of human goals and interests, that is, if it leads to the resolution of a problematic situation in Dewey's terms.
The pragmatic theory of truth met with strong opposition among its critics, perhaps most notably from the British logician and philosopher Bertrand Russell. Dewey later began to suspect that the issues surrounding the conditions of truth, as well as knowledge, were hopelessly obscured by the accretion of traditional, and in his view misguided, meanings to the terms, resulting in confusing ambiguity. He later abandoned these terms in favor of "warranted assertiblity" to describe the distinctive property of ideas that results from successful inquiry. One of the most important developments of his later writings in the theory of knowledge was the application of the principles of instrumentalism to the traditional conceptions and formal apparatus of logical theory.
Dewey made significant headway in this endeavor in his lengthy introduction to Essays in Experimental Logic , but the project reached full fruition in Logic: The Theory of Inquiry. The basis of Dewey's discussion in the Logic is the continuity of intelligent inquiry with the adaptive responses of pre-human organisms to their environments in circumstances that check efficient activity in the fulfillment of organic needs. What is distinctive about intelligent inquiry is that it is facilitated by the use of language, which allows, by its symbolic meanings and implication relationships, the hypothetical rehearsal of adaptive behaviors before their employment under actual, prevailing conditions for the purpose of resolving problematic situations.
Logical form, the specialized subject matter of traditional logic, owes its genesis not to rational intuition, as had often been assumed by logicians, but due to its functional value in 1 managing factual evidence pertaining to the problematic situation that elicits inquiry, and 2 controlling the procedures involved in the conceptualized entertainment of hypothetical solutions. As Dewey puts it, "logical forms accrue to subject-matter when the latter is subjected to controlled inquiry. From this new perspective, Dewey reconsiders many of the topics of traditional logic, such as the distinction between deductive and inductive inference, propositional form, and the nature of logical necessity.
One important outcome of this work was a new theory of propositions. Traditional views in logic had held that the logical import of propositions is defined wholly by their syntactical form e. In contrast, Dewey maintained that statements of identical propositional form can play significantly different functional roles in the process of inquiry.
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Thus in keeping with his distinction between the factual and conceptual elements of inquiry, he replaced the accepted distinctions between universal, particular, and singular propositions based on syntactical meaning with a distinction between existential and ideational propositions, a distinction that largely cuts across traditional classifications. The same general approach is taken throughout the work: The breadth of topics treated and the depth and continuity of the discussion of these topics mark the Logic as Dewey's decisive statement in logical theory.
The recognition of the work's importance within the philosophical community of the time can be gauged by the fact that the Journal of Philosophy , the most prominent American journal in the field, dedicated an entire issue to a discussion of the work, including contributions by such philosophical luminaries as C. Although many of his critics did question, and continue to question, the assumptions of his approach, one that is certainly unique in the development of twentieth century logical theory, there is no doubt that the work was and continues to be an important contribution to the field.
Dewey's naturalistic metaphysics first took shape in articles that he wrote during the decade after the publication of Studies in Logical Theory, a period when he was attempting to elucidate the implications of instrumentalism. Dewey disagreed with William James's assessment that pragmatic principles were metaphysically neutral.
Dewey's view was based in part on an assessment of the motivations behind traditional metaphysics: The pragmatic theory, by showing that knowledge is a product of an activity directed to the fulfillment of human purposes, and that a true or warranted belief is known to be such by the consequences of its employment rather than by any psychological or ontological foundations, rendered this longstanding aim of metaphysics, in Dewey's view, moot, and opened the door to renewed metaphysical discussion grounded firmly on an empirical basis.
Dewey begins to define the general form that an empirical metaphysics should take in a number of articles, including "The Postulate of Immediate Empiricism" and "Does Reality Possess Practical Character? In the former article, Dewey asserts that things experienced empirically "are what they are experienced as. But the subsequent inquiry, Dewey argues, does not change the initial status of the noise: The point stems from the naturalistic roots of Dewey's logic.
Our experience of the world is constituted by our interrelationship with it, a relationship that is imbued with practical import. The initial fearsomeness of the noise is the experiential correlate of the uncertain, problematic character of the situation, an uncertainty that is not merely subjective or mental, but a product of the potential inadequacy of previously established modes of behavior to deal effectively with the pragmatic demands of present circumstances.
The subsequent inquiry does not, therefore, uncover a reality the innocuousness of the noise underlying a mere appearance its fearsomeness , but by settling the demands of the situation, it effects a change in the inter-dynamics of the organism-environment relationship of the initial situation--a change in reality. There are two important implications of this line of thought that distinguish it from the metaphysical tradition.
John Dewey (1859—1952)
First, although inquiry is aimed at resolving the precarious and confusing aspects of experience to provide a stable basis for action, this does not imply the unreality of the unstable and contingent, nor justify its relegation to the status of mere appearance. Thus, for example, the usefulness and reliability of utilizing certain stable features of things encountered in our experience as a basis for classification does not justify according ultimate reality to essences or Platonic forms any more than, as rationalist metaphysicians in the modern era have thought, the similar usefulness of mathematical reasoning in understanding natural processes justifies the conclusion that the world can be exhaustively defined mathematically.
Second, the fact that the meanings we attribute to natural events might change in any particular in the future as renewed inquiries lead to more adequate understandings of natural events as was implied by Dewey's fallibilism does not entail that our experience of the world at any given time may as a whole be errant. Thus the implicit skepticism that underlies the representational theory of ideas and raises questions concerning the veracity of perceptual experience as such is unwarranted.
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Dewey stresses the point that sensations, hypotheses, ideas, etc. Once inquiry is successful in resolving a problematic situation, mediatory sensations and ideas, as Dewey says, "drop out; and things are present to the agent in the most naively realistic fashion. These contentions positioned Dewey's metaphysics within the territory of a naive realism, and in a number of his articles, such as "The Realism of Pragmatism" , "Brief Studies in Realism" , and "The Existence of the World as a Logical Problem" , it is this view that Dewey expressly avows a view that he carefully distinguishes from what he calls "presentational realism," which he attributes to a number of the other realists of his day.
Opposing narrow-minded positions that would accord full ontological status only to certain, typically the most stable or reliable, aspects of experience, Dewey argues for a position that recognizes the real significance of the multifarious richness of human experience.
Dewey offered a fuller statement of his metaphysics in , with the publication of one of his most significant philosophical works, Experience and Nature. In the introductory chapter, Dewey stresses a familiar theme from his earlier writings: Dewey finds this procedure so pervasive in the history of thought that he calls it simply the philosophic fallacy, and signals his intention to eschew the disastrous consequences of this approach by offering a descriptive account of all of the various generic features of human experience, whatever their character.
Dewey begins with the observation that the world as we experience it both individually and collectively is an admixture of the precarious, the transitory and contingent aspect of things, and the stable, the patterned regularity of natural processes that allows for prediction and human intervention. Honest metaphysical description must take into account both of these elements of experience.
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Dewey endeavors to do this by an event ontology. The world, rather than being comprised of things or, in more traditional terms, substances, is comprised of happenings or occurrences that admit of both episodic uniqueness and general, structured order. Intrinsically events have an ineffable qualitative character by which they are immediately enjoyed or suffered, thus providing the basis for experienced value and aesthetic appreciation.
Extrinsically events are connected to one another by patterns of change and development; any given event arises out of determinant prior conditions and leads to probable consequences. The patterns of these temporal processes is the proper subject matter of human knowledge--we know the world in terms of causal laws and mathematical relationships--but the instrumental value of understanding and controlling them should not blind us to the immediate, qualitative aspect of events; indeed, the value of scientific understanding is most significantly realized in the facility it affords for controlling the circumstances under which immediate enjoyments may be realized.
It is in terms of the distinction between qualitative immediacy and the structured order of events that Dewey understands the general pattern of human life and action. This understanding is captured by James' suggestive metaphor that human experience consists of an alternation of flights and perchings, an alternation of concentrated effort directed toward the achievement of foreseen aims, what Dewey calls "ends-in-view," with the fruition of effort in the immediate satisfaction of "consummatory experience.
Dewey also addresses the social aspect of human experience facilitated by symbolic activity, particularly that of language. For Dewey the question of the nature of social relationships is a significant matter not only for social theory, but metaphysics as well, for it is from collective human activity, and specifically the development of shared meanings that govern this activity, that the mind arises. Thus rather than understanding the mind as a primitive and individual human endowment, and a precondition of conscious and intentional action, as was typical in the philosophical tradition since Descartes, Dewey offers a genetic analysis of mind as an emerging aspect of cooperative activity mediated by linguistic communication.
Consciousness, in turn, is not to be understood as a domain of private awareness, but rather as the fulcrum point of the organism's readjustment to the challenge of novel conditions where the meanings and attitudes that formulate habitual behavioral responses to the environment fail to be adequate.