Academic literature on the topic 'Mead George Herbert 1863-1931'
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Journal articles on the topic "Mead George Herbert 1863-1931"
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Gonçalves, Antonio Augusto Oliveira. "NOS MEANDROS DO ÓBVIO: ALGUMAS NOTAS SOBRE A RECEPÇÃO BRASILEIRA DAS IDEIAS DE GEORGE HERBERT MEAD." Revista TOMO, no. 33 (July 31, 2018): 105–46. http://dx.doi.org/10.21669/tomo.v0i33.8577.
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O objeto de estudo é a recepção brasileira das ideias de George Herbert Mead, um filósofo e psicólogo norte-americano que viveu entre 1863 a 1931. Para tanto, coletou-se um conjunto de 76 teses em repositórios institucionais. Quatro áreas disciplinares que se revelaram expressivas nas apropriações – enfermagem, educação, psicologia e ciências sociais –, nestas coloca-se em relevo a polissemia receptiva do autor. Nas ciências sociais, por seu turno, se observou duas tendências: de um lado, a recepção triangular, na qual os intérpretes brasileiros dialogam com os expoentes da Escola de Chicago, mas também incorporam os preceitos exegéticos de autores alemães sobre o pensamento meadiano; de outro, ocorre aquilo que intitulamos por eclipse da Torre de Marfim, ou seja, corresponde às reverberações suscitadas pela dialógica do campo científico que ao enobrecer determinados objetos de estudo, obscurece outros, dentre eles, as leituras à Mead.
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Uriz Pemán, María Jesús. "Hacia una ética universal y social. La perspectiva interaccionista de George Herbert Mead (1863-1931)." Estudios de Deusto 41, no. 1 (2015): 179. http://dx.doi.org/10.18543/ed-41(1)-1993pp179-202.
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a) Influencia de Kant, Rousseau y el Cristianismo. b) Aplicación de la Ciencia a la conducta moral. c) Mecanismos psicológicos que son prerrequisitos del comportamiento moral. d) Derechos naturales e instituciones. Bibliografía utilizada.
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Campbell, James. "George Herbert Mead: Philosophy and the Pragmatic Self." Royal Institute of Philosophy Supplement 19 (March 1985): 91–114. http://dx.doi.org/10.1017/s1358246100004549.
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George Herbert Mead was born at the height of America's bloody Civil War in 1863, the year of Lincoln's Emancipation Proclamation and the Gettysburg Address. He was born in New England, in the small town of South Hadley, Massachusetts; but when he was seven years old his family moved to Oberlin, Ohio, so that his father, Hiram Mead, a Protestant minister, could assume a chair in homiletics at the Oberlin Theological Seminary. After his father's death in 1881, Mead's mother, Elizabeth Storrs Billings Mead, briefly taught at Oberlin College. (She later served as the president of Mount Holyoke College from 1890 to 1900.) Mead grew to self-consciousness in this educational atmosphere, amidst the conflict between science and religion over the primacy of efficient or final explanations; and he offers us, in some autobiographical comments, a sense of the difficulties felt by one who saw values on either side: We wished to be free to follow our individual thinking and feeling into an intelligent and sympathetic world without having to bow before incomprehensible dogma or to anticipate the shipwreck of our individual ends and values. We wanted full intellectual freedom and yet the conservation of the values for which had stood Church, State, Science, and Art.
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Campbell, James. "George Herbert Mead: Philosophy and the Pragmatic Self." Royal Institute of Philosophy Supplement 19 (March 1985): 91–114. http://dx.doi.org/10.1017/s0957042x00004545.
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George Herbert Mead was born at the height of America's bloody Civil War in 1863, the year of Lincoln's Emancipation Proclamation and the Gettysburg Address. He was born in New England, in the small town of South Hadley, Massachusetts; but when he was seven years old his family moved to Oberlin, Ohio, so that his father, Hiram Mead, a Protestant minister, could assume a chair in homiletics at the Oberlin Theological Seminary. After his father's death in 1881, Mead's mother, Elizabeth Storrs Billings Mead, briefly taught at Oberlin College. (She later served as the president of Mount Holyoke College from 1890 to 1900.) Mead grew to self-consciousness in this educational atmosphere, amidst the conflict between science and religion over the primacy of efficient or final explanations; and he offers us, in some autobiographical comments, a sense of the difficulties felt by one who saw values on either side: We wished to be free to follow our individual thinking and feeling into an intelligent and sympathetic world without having to bow before incomprehensible dogma or to anticipate the shipwreck of our individual ends and values. We wanted full intellectual freedom and yet the conservation of the values for which had stood Church, State, Science, and Art.
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Wertz, S. K. "G. H. Mead: Socially Structured Aesthetic Experiences." Journal of Aesthetic Education 56, no. 4 (2022): 1–11. http://dx.doi.org/10.5406/15437809.56.4.01.
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Abstract In speaking of his analyses, George Herbert Mead (1863–1931) announces: “It is behavioristic where the approach to experience is made through conduct.” He turns this approach to the practice of the arts and the aesthetic experience. His approach consists of an analysis of gestures and attitudes as the beginning of acts that we bring with us to the activities in which we are engaged. A gesture would be, for example, offering someone a chair who has entered a room. Usually gestures and their responses form a conversation, in this case, acceptance or rejection of the offer. The attitude behind the offer would be generosity and friendliness—a sign of welcome. Within music, “a temporal dimension as that of the melody, or recognition of the notes and their distance from each other in the scale, and our appreciation of these as actually affected by the beginning of our response to the later notes, as when we are expecting a certain sort of ending . . . . It is that attitude that gives the character of our appreciation of all extended musical compositions.” Instead of the part–whole understanding of the arts, he argues for a whole–part relationship within a social context of the actions that make up a performance or object. How far will this thesis take us? I explore answers to this question.
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da Silva, Filipe Carreira, and Mónica Brito Vieira. "Books and canon building in sociology: The case of Mind, Self, and Society." Journal of Classical Sociology 11, no. 4 (2011): 356–77. http://dx.doi.org/10.1177/1468795x11415148.
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This paper discusses the canonization process of George Herbert Mead (1863–1931) in sociology through a recounting of the history of the book Mind, Self, and Society (1934). The relation between Mead and this particular work has no parallel in the history of sociological theory. Although the book was not written by Mead, or even organized under his direction, it has been through it that generations of academics and students have come in contact with Mead’s ideas. There are two main goals behind this exercise in historical reconstruction. First, the study of how Mind, Self, and Society came into existence and acquired classical standing offers an insightful view of the contingency and the complexity of canon formation. It is on this continuous process of reception, through which certain texts and authors acquire classical value, which the second part of the article focuses. It discusses the extent to which the history of the reception of Mead’s ideas would have been very different, and the impact of his ideas for theory building substantially larger, if it had been based, not on a posthumously published transcript, but on his own work.
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Dalbosco, Cláudio Almir, and Renata Maraschin. "Pensar a educação em tempos pós-metafísicos: a alternativa do Interacionismo simbólico." Educação (UFSM) 42, no. 3 (2017): 629. http://dx.doi.org/10.5902/1984644424140.
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O artigo reflete sobre a importância do Interacionismo simbólico fundado por Georg Herbert Mead (1863–1931) para pensar a educação em contexto social plural e complexo, marcado por formas pós-metafísicas de pensamento. Estrutura-se em duas partes. Na primeira reconstroem-se os conceitos de educação como “extrair de dentro uma essência dada a priori (concepção tradicional metafísica) e como interação mediada simbolicamente (concepção pós-metafísica). Na segunda, investiga-se o núcleo conceitual do Interacionismo simbólico, importante para pensar a educação no contexto contemporâneo. Justifica a importância da ação humana compreendida como interação mediada simbolicamente para pensar a educação como um processo de reconhecimento recíproco, para fazer frente ao individualismo contemporâneo, representado pela fragmentação do Self. Por fim, procura extrair da reflexão sobre a constituição linguística do Self algumas referências éticas à educação contemporânea.
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Alberto De Rosa, Pablo. "Enfoque psicoeducativo de Vigotsky y su relación con el interaccionismo simbólico: Aplicación a los procesos educativos y de responsabilidad penal juvenil." Propósitos y Representaciones 6, no. 2 (2018): 631. http://dx.doi.org/10.20511/pyr2018.v6n2.246.
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<p>La labor intelectual psicoeducativa de Lev Vigotsky (1896-1943), aporta un significado teórico socio-histórico que permite ver desde una visión contextualizada las formas superiores, de autorregulación, control consciente y formas de auto gobernación. Este aporte a la teoría de la piscología de la educación, encuentra conclusiones claramente coincidentes con los enfoques de la interacción que han sido elaboradas por la sociología de la Escuela de Chicago (George Mead, 1863-1931), proponiendo el concepto de “Interaccionismo simbólico” (Herbert Blumer, 1900-1987), para explicar el carácter esencialmente social de la persona y sus acciones, los que se consolidaron en el ámbito de la criminología. Desde el reconocimiento de la finalidad pedagógica-educativa que se le asigna al proceso y sanción penal juvenil, el presente ensayo tiene por objetivo utilizar los razonamientos teóricos socio-histórico (Vigotsky) e interaccionistas (Mead-Blumer), para pensar la importancia e influencia que tienen los mismos en la determinación de los objetivos del sistema penal adolescente y cómo los procesos educativos y penales tienen un alto impacto en la formación de subjetividades. De esta manera, se afirmará que el proceso de formación educativo resulta un instrumento esencial de socialización y humanización del sujeto. </p>
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Vitorino, Artur José da Renda, and Pedro Serafim Anes Pires. "G. H. Mead and the value of his theory for education." Revista Brasileira de Educação 27 (2022). http://dx.doi.org/10.1590/s1413-247820222700010.
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RESUMO Neste artigo são apresentados a teoria psicossocial e pragmatista erigida pelo filósofo americano George Herbert Mead (1863-1931) e seu valor para a educação escolar no presente. Mediante uma detalhada análise da obra, com apoio de comentadores, Mead é situado no contexto acadêmico de sua época, delineando-se os preceitos de seu pensamento e a idiossincrasia entre seus pares. Seu legado consiste num arcabouço teórico multidisciplinar - tratando-se de psicologia, sociologia e educação, interligados -, em uma linguagem clara e acessível, tendo sempre como princípio norteador a mediação e a construção do self, por intermédio da interação simbólica. O presente trabalho também se baseou em comentadores brasileiros e estrangeiros que estudaram Mead, mas oferece um enfoque diferente de como as ideias do filósofo poderiam ser úteis em elucidar questões pertinentes à educação escolar, tais como inclusão, bullying e papel social da escola.
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Vitorino, Artur José da Renda, and Pedro Serafim Anes Pires. "G. H. Mead e o valor de sua teoria para a educação." Revista Brasileira de Educação 27 (2022). http://dx.doi.org/10.1590/s1413-24782022270009.
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RESUMO Neste artigo são apresentados a teoria psicossocial e pragmatista erigida pelo filósofo americano George Herbert Mead (1863-1931) e seu valor para a educação escolar no presente. Mediante uma detalhada análise da obra, com apoio de comentadores, Mead é situado no contexto acadêmico de sua época, delineando-se os preceitos de seu pensamento e a idiossincrasia entre seus pares. Seu legado consiste num arcabouço teórico multidisciplinar - tratando-se de psicologia, sociologia e educação, interligados -, em uma linguagem clara e acessível, tendo sempre como princípio norteador a mediação e a construção do self, por intermédio da interação simbólica. O presente trabalho também se baseou em comentadores brasileiros e estrangeiros que estudaram Mead, mas oferece um enfoque diferente de como as ideias do filósofo poderiam ser úteis em elucidar questões pertinentes à educação escolar, tais como inclusão, bullying e papel social da escola.
Dissertations / Theses on the topic "Mead George Herbert 1863-1931"
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Souza, Renato Ferreira de. "Georg Herbert Mead: Contribuições para a Psicologia Social." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/17178.
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PSO - Renato Ferreira de Souza.pdf: 422705 bytes, checksum: 0b76aaae440c4e3112c3ecb4a276edb3 (MD5)
Previous issue date: 2006-10-06<br>The developed work intends to contribute for the understanding of an
author/character of the social psychology. We analyzed and we added knowledge about
George Herbert Mead and the unfoldings of his psychosocial theory.
For this purpose we worked in two basic pathways: first, through the social
approach of the psychology s history, we confronted Mead s life with moments of
constitution of the psychology at his time, placing in projection central aspects of his
dialogue not always identified. We correlated the history of Mead with social subjects,
politics, economical and scientific of his time; information on what happened in the plan
of the interpersonal s relationships at the time he was elaborating his theory, as well as
his connections with practices and specific cultural values were mediated. The second
path elapses from an incursion that goes through a thematic concerning to the
Meadelian s studies, for what we prioritized the sociologists Peter Berger s and Thomas
Luckmann s works and of the philosopher Jürgen Habermas.
It is then intended to contribute to the history of the social psychology and to diffuse
the Meadelian s scientific concepts, turning them more accessible to the specialists of
the social psychology<br>O trabalho desenvolvido pretende contribuir para a compreensão de um
autor/personagem da psicologia social. Analisamos e acrescemos conhecimento sobre
George Herbert Mead e os desdobramentos de sua teoria psicosocial.
Para este propósito trabalhamos em duas vertentes básicas: primeiro, através da
abordagem social em história da psicologia, confrontamos a vida de Mead com
momentos de constituição da psicologia à sua época, colocando em relevo aspectos
centrais desta interlocução nem sempre identificados. Correlacionamos a história de
Mead com questões sociais, políticas, econômicas e científicas de sua época;
informações sobre o que se passava no plano das relações interpessoais ao tempo em
que elaborava sua teoria, assim como suas conexões com práticas e valores culturais
específicos foram contemplados. A segunda vertente decorre de uma incursão na
literatura que perpassa por temáticas concernentes aos estudos meadianos, para o que
priorizamos os trabalhos dos sociólogos Peter Berger e Thomas Luckmann e do filósofo
Jürgen Habermas.
Pretende-se assim contribuir para a história da psicologia social e difundir os
conceitos científicos meadianos, tornando-os mais acessíveis aos estudiosos da
psicologia social
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Li, Xinling. "Disjunctures within conventional knowledge of black male homosexual identity in contemporary South Africa." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1003085.
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This thesis provides a sociological understanding of how conventional knowledge of sexuality negates the identity formation of black gay men in contemporary South Africa. It investigates the coming out experiences of six black gay men in order to reveal the disjunctures between being black and being gay. The theoretical formation of disjuncture is pursued through examining a number of sociological, historical, psychoanalytical, and feminist approaches to identity, sexuality, and society; featuring specifically the theories of George Herbert Mead, Michel Foucault, and Judith Butler. The chosen research paradigm is symbolic interactionism, postulating both „pragmatist‟ and „empiricist‟ trends that lead to both interactionist and structuralist forms of argumentation. The interactionist approach to sexuality is central to the deconstruction of sexual conventions. It involves conceptualising modern sexuality in the landscapes of African colonial history and the global gay and lesbian movement. The prescribed literature on homosexuality is thus reviewed in conjunction with the South African gay and lesbian struggle, so as to spawn themes and perspectives for conducting life story interviews. The use of the life story interview favours the participants‟ own view of the studied phenomenon, yet aims to depict the structural influence on homosexual identification. Following the qualitative research tradition, the data analysis is based on the interpretation of narratives. It illustrates interpersonal relationships and microscopic experiences that lead to the self-acceptance and self-actualisation of homosexuality. Within these processes, various disjunctures that exist between the cultural sanction of lifestyle and individual choice, between parents and children, between religious belief and personal desires, and between gender identity and sexual orientation are disclosed. The findings are associated with the historical transformation of masculinity in South Africa, sex role performance, and the heterosexualisation of desire. The solution to the proposed research problem is discussed through concepts of socialisation and gender conformity.
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Haeck, Nicolas. "Pour une interprétation dialectique de la subjectivité individuelle : modalités de structuration du sujet chez Hegel et Mead." Mémoire, 2013. http://www.archipel.uqam.ca/5403/1/M12858.pdf.
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Dans la foulée des réflexions contemporaines sur l'« individualité post-moderne », ce mémoire propose de retracer la nature dialectique de la subjectivité individuelle en évaluant dans quelle mesure nous pouvons, malgré les distinctions importantes entre leurs perspectives, établir un rapprochement entre le projet spéculatif de Georg Wilhelm Friedrich Hegel et l'analyse de la conduite sociale développée par George Herbert Mead. Constituant chacune des approches ayant rigoureusement insisté sur l'impossibilité de concevoir la subjectivité individuelle hors de l'expérience sociale, nous proposons d'engager une réflexion sur les possibilités théoriques de leur rapprochement. Les deux penseurs, qui exposent de façon analogue la structure de la reconnaissance fondamentale à toute expérience subjective proprement humaine, insistent sur le mouvement intersubjectif par lequel se structure l'intériorité subjective. Depuis les premiers balbutiements de la sociologie, plusieurs ont fait mention du « détour obligé » dans la vie sociale que doit emprunter le sujet humain, afin de se réaliser comme un être réflexif en mesure d'interagir avec le monde qui l'entoure. En exposant les étapes de la réalisation de l'esprit subjectif, Hegel a dévoilé avec précision la dialectique par laquelle l'individu, au sein du rapport de reconnaissance, s'affranchit de sa déterminité naturelle pour se constituer comme une conscience de soi. Près d'un siècle après l'effondrement du système hégélien, par l'intermédiaire de sa psychologie sociale, Mead insistera à son tour sur la dynamique intersubjective fondamentale à la réalisation du sujet. Suivant une approche fondée sur une relecture en termes de complémentarité, la présente réflexion entend montrer la manière par laquelle l'esprit subjectif hégélien trouve chez Mead un prolongement dans le sens d'une théorie pragmatiste de la communication. En plus de dénouer la rigidité des positions découlant des apories du dualisme cartésien entre l'esprit et le corps, cette réinterprétation de Hegel et de Mead est également l'occasion de poser un regard critique sur la théorie sociale contemporaine en réexaminant certains des fondements sur lesquels s'appuient notamment les tentatives de réactualisation « post-métaphysique » de Honneth et de Habermas.
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MOTS-CLÉS DE L’AUTEUR : Subjectivité, Reconnaissance, Intersubjectivité, Dialectique, Conscience de soi, Pragmatisme, Idéalisme, Communication, Esprit
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Baker, Stephanie A. "Zidane in Tartarus : a neoAristotelian inquiry into the emotional dimension of kathartic recognition." Thesis, 2010. http://handle.uws.edu.au:8081/1959.7/487617.
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Katharsis occupies an important place in the social imagination as a mode of emotional clarification. It was the term used by Aristotle in the Poetics, where he argued that through observing tragedy audiences could experience kathartic recognition by affectively rationalising the events constituting mythos (the tragic plot) in a process synonymous with feeling-realisation. Research on katharsis has generally fallen into disrepute following various interdisciplinary interpretations, cultural changes and the term’s common conflation with Freud’s hydraulic theory of emotional repression. While Attic tragedy has lost the prominence it formerly held in ancient Greece, it has been replaced to a large extent by manifestations of ‘the tragic’ in contemporary scandals which are played out in popular culture and mediated for public consumption. It is in this context that Zinédine Zidane’s World Cup sporting scandal will be explored, not merely as a personal tragedy for the French footballer or confined to the domain of sport, but rather from a sociological perspective with regard to the civic implications that his ‘tragic’ coup de tête afforded - a social tragedy with consequences for those members of society with symbolic investments in his-story. This thesis will draw upon Zidane’s transgression as a case study through which sociological accounts of emotions, namely pragmatic and Durkheimian contributions, are employed as means of amplifying Aristotle’s account of katharsis and the broader social significance of tragic mythos in contemporary life. An analysis of katharsis requires a reconsideration of tragedy’s primary component - mythos. Corresponding to Enlightenment principles, the emotional foundation of mythos has engendered much scrutiny in the climate of rationalism permeating the modern Western world. This thesis proposes a novel way of understanding mythos. Applying Aristotle’s kathartic paradigm to Zidane’s scandal, it is suggested that this contemporary manifestation of ‘the tragic’ presents a lens through which to examine mythos as a form of rational inquiry. Despite the fact that tragic instruction was inexorably politicised in antiquity and, therefore, susceptible to operating as a mechanism of social control, it would be an oversimplification to reduce mythos to rhetorical modes of persuasion. The tendency to conflate mythos with political ideology points to an important distinction between what is referred to in this thesis as a social myth and mythos – the former operating as a common referent and ideological framework through which the conscience collective is solidified around Durkheimian feelings of collective effervescence, while the latter is conceptualised as a heterogeneous, metaphorical construction through which the very foundation of social myths may be examined, challenged and revised. Such an understanding moves beyond the popular conflation of mythos with fabrication; emphasising the significance of the ways in which this social phenomenon is communicated, symbolically contested and affectively rationalised in the public domain. A re-evaluation of katharsis has implications for the way in which emotions are more generally conceptualised. The problem with conventional theories of emotion are that they maintain a misleading dichotomy between thought and emotion, derived from a limited understanding of rationality that couples cognition with reason over emotion as appetite, polarising mythos and logos. Contrary to such Neoplatonic views, which consider emotions to be impediments to ‘critical’ faculties and the objectivity demanded of scientific thought, the emotional foundation of mythos is understood as not only susceptible to reason but intrinsically rational. Moreover, the orthodox notion that emotions are essential to well-being emerges from an established tradition of Aristotelian ethics. Despite significant differences between Aristotelian and contemporary notions of ‘emotional intelligence,’ corresponding to a series of broader historical developments from the Greek’s moral concern with ‘being good’ to modern psychology’s quest to ‘feel good,’ both emphasise the instrumental role that emotions play in sustaining well-being. It is suggested that, by excavating the mythic heritage of katharsis, mythos may be restored as a valuable apparatus of critical inquiry which recognises the broader social implications of the ways in which ‘the tragic’ is represented in the public domain.
Books on the topic "Mead George Herbert 1863-1931"
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Gunter, P. A. Y. 1936-, ed. Creativity in George Herbert Mead. University Press of America, 1990.
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Mitchell, Aboulafia, ed. Philosophy, social theory, and the thought of George Herbert Mead. State University of New York Press, 1991.
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Joas, Hans. G.H. Mead: A contemporary re-examination of his thought. MIT Press, 1997.
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L, Bourgeois Patrick, ed. Mead and Merleau-Ponty: Toward a common vision. State University of New York Press, 1991.
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Die Dynamik sozialer Prozesse: George Herbert Meads "makrosoziologische" Perspektive als Analyse von Institutionen. P. Lang, 1994.
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Cook, Gary A. George Herbert Mead: The making of a social pragmatist. University of Illinois Press, 1993.
Find full textBook chapters on the topic "Mead George Herbert 1863-1931"
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Vester, Heinz-Günter. "George Herbert Mead (1863–1931)." In Kompendium der Soziologie II: Die Klassiker. VS Verlag für Sozialwissenschaften, 2009. http://dx.doi.org/10.1007/978-3-531-91590-6_8.
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Raab, Jürgen. "George Herbert Mead (1863–1931) und Charles Horton Cooley (1864–1929)." In Goffman-Handbuch. J.B. Metzler, 2022. http://dx.doi.org/10.1007/978-3-476-05871-3_13.
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Huebner, Daniel R. "Mead, George Herbert (1863–1931)." In International Encyclopedia of the Social & Behavioral Sciences. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-08-097086-8.61090-5.
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Danisch, Robert. "George Herbert Mead (1863–1931)." In The Cambridge Habermas Lexicon. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781316771303.174.
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Joas, H. "Mead, George Herbert (1863–1931)." In International Encyclopedia of the Social & Behavioral Sciences. Elsevier, 2001. http://dx.doi.org/10.1016/b0-08-043076-7/00302-8.
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Denzin, N. "Mead, George Herbert (1863–1931)." In Encyclopedia of Language & Linguistics. Elsevier, 2006. http://dx.doi.org/10.1016/b0-08-044854-2/02740-1.
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Cosnier, Jacques. "Mead George Herbert (1863-1931)." In Vocabulaire de psychosociologie. ERES, 2002. http://dx.doi.org/10.3917/eres.barus.2002.01.0521.
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Cosnier, Jacques. "Mead George Herbert (1863-1931)." In Vocabulaire de psychosociologie. ERES, 2016. http://dx.doi.org/10.3917/eres.barus.2016.01.0559.
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Lowe, Barbara J. "The Complementary Theory and Practice of Jane Addams and George Herbert Mead." In The Oxford Handbook of Jane Addams. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780197544518.013.32.
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Abstract This chapter focuses on the complementary nature of the theory and practice of Jane Addams (1860–1935) and George Herbert Mead (1863–1931). When applied to intractable contemporary problems, the application of their combined insights “bends toward justice.” Both were theorist-activists who embraced a relational and interdependent conception of the self and insisted that, with empathetic understanding, progress toward justice could be incrementally achieved. This approach has contemporary relevance, particularly in today’s polarized society. Our social circles have narrowed, becoming more insular, our political institutions have become more divisive, and the economic gap between the rich and the poor continues to widen. Addams and Mead’s work help us see why these divisions are problematic and suggest possible paths for moving toward more just social, political, and economic arrangements.
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Daval, René. "Le pragmatisme américain. Charles Sanders Peirce (1839-1914), William James (1842-1910), John Dewey (1859-1952), George Herbert Mead (1863-1931)." In Histoire raisonnée de la philosophie morale et politique. La Découverte, 2001. http://dx.doi.org/10.3917/dec.caill.2001.01.0640.
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