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Surovell, Jonathan. "Carnap's Pragmatism." Thesis, University of Pittsburgh, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3577180.
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One of Carnap’s overarching aims was to set philosophy on a firm scientific footing. He relied primarily on two ideas to achieve his ideal of a scientific philosophy: verificationism, according to which only empirically testable or logically determinate sentences are meaningful, and the Principle of Tolerance, which held that we are free to choose whichever system of empirical knowledge is most expedient. The logical empiricism embodied in these views is is widely believed to have been decisively refuted by a variety of objections.
My dissertation seeks to clarify the content and aims of Carnap’s tolerance and verificationism, and to defend the resulting view against some of the most influential objections to logical empiricism. I argue that both tolerance and verificationism are manifestations of Carnap’s fundamentally pragmatic conception of scientific language; for Carnap, precise formulations of scientific theory—“languages for science”— are to be viewed as instruments for the derivation of intersubjective observational knowledge.
Verificationism, on my interpretation, is the decision to narrow one’s options for a language for science to those languages in which every sentence is either empirically testable or logically determinate. This decision is motivated by Carnap’s pragmatism: any sentence that is neither empirically testable nor logically determinate makes no contribution to the aim with which the pragmatist uses scientific language.
I use this pragmatist account of verificationism to respond to two objections. The first is Hilary Putnam’s version of the argument that verificationism is neither empirical nor analytic, and is therefore meaningless by its own lights. According to Putnam, Carnap’s construal of verificationism as significant in a practical, but non-cognitive, sense, in response to the objection, presupposes verificationism. Carnap’s response is therefore viciously circular. I respond that Carnap’s non-cognitive conception of verificationism presupposes pragmatism, and not verificationism, and thereby avoids Putnam’s circularity. Second, there is a widespread belief that verificationism requires a criterion of empirical significance in order to demarcate the empirically testable sentences, but that no such criterion can be formulated. I reply that by adopting the pragmatic conception, the verificationist can select her favored language in the case-by-case manner described by Goldfarb and Ricketts, without a criterion of empirical significance.
Carnap’s pragmatism maintains that the goal of scientific language is the derivation of observation reports. It therefore helps itself to a notion of observation report, of observation language. This notion is another major source of skepticism about logical empiricism. I argue that Carnap’s account of observation language in “Testability and Meaning” is sufficient for the purposes of his pragmatism. On this account, a term is observational to the extent that it can be applied on the basis of minimal observation and inference. A degree of observationality can then be arbitrarily designated sufficient and necessary for a term’s being observational in the language. I show that this approach to fixing the observation language is not vulnerable to van Fraassen’s objections.
Finally, pragmatism helps to clarify Carnap’s Principle of Tolerance. According to a widely held view, Carnap’s tolerance rests on “relativity to language”: since a language for science provides the rules for inquiry—be these semantic or evidential rules—language cannot itself be subject to such rules. So interpreted, the Principle of Tolerance is able to provide a critique of what I call ‘first philosophy’, i.e., the doctrine that the choice of concepts or rules in science can be constrained by considerations external to these rules. (Abstract shortened by UMI.)
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Festenstein, Matthew. "Pragmatism and political theory." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321482.
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Wells, Philip L. "Pragmatism as American Exceptionalism." ScholarWorks@UNO, 2012. http://scholarworks.uno.edu/honors_theses/23.
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The history of American philosophical thought is marked by a skepticism of epistemology and immutable truths, which is drawn under the term pragmatism. This skepticism is the genesis for the political and social attitudes that makes the United States exceptional. This thesis argues that this exceptionalism is important to the makeup of the American character and that it is being threatened by two front: ideologically driven politics, and the abuse of power by the majority. In the course of writing this essay I evaluated a large portion of the body of American philosophy as well as political and judicial writers in order to show that American exceptionalism is based upon a philosophical rejection of epistemology and immutable truth claims and that exceptionalism is integral to the progress of America as a nation.
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Rossi, Paula. "Davidson and classical pragmatism." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113037.
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In this paper I wish to trace some connections between Donald Davidson's work (1917-2003) and two major representatives of the classical pragmatist movement: Charles S. Peirce (1839-1914) and William James (1842-1910). I will start with a basic characterization of classical pragmatism; then, I shall examine certain conceptions in Peirce's and James' pragmatism, in order to establish affinities with Davidson´s thought. Finally, and bearing in mind the previous con-nections, I will reflect briefly on the relevance –often unrecognized- of classical pragmatist ideas in the context of contemporary philosophi-cal discussions.
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Reah, Kevin Patrick. "The philosophy of D.H. Lawrence : from prophecy to pragmatism." Thesis, University of Newcastle Upon Tyne, 2006. http://hdl.handle.net/10443/1002.
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Taking a more philosophical than literary view of Lawrence, this thesis interprets Lawrence's life and work in terms of its philosophical import and suggests that Lawrence's mature thinking can be seen as exemplifying the spirit of pragmatist philosophy. To that end, the ideas of pragmatist philosopher Richard Rorty are drawn upon in order to shed light on the course and outcomes of Lawrence's philosophical development. Daniel Dervin and Terry Eagleton are also prominent among other critics to whom I refer. Drawing on texts from several of the genres in which Lawrence wrote, the case is made that the particular circumstances of Lawrence's early life and emotional development first drew him towards an essentialist philosophical position which in tum led him into an ill-conceived 'messianic' phase. Among the texts considered here are Lawrence's short story' A Modem Lover' and essays including 'The Crown' and 'The Reality of Peace'. These texts span the period 1910 to 1917. Lawrence's association with the philosopher Bertrand Russell is also discussed. Lawrence's eventual abandonment of philosophical idealism is discussed in relation to his 'Democracy' essay of 1919 and the 1921 novella The Ladybird. Following a period of acute personal crisis in the aftermath of his failed messiahship, Lawrence's thinking is shown to have developed along lines which closely parallel Rorty's idea of' contingency'. The main text discussed here is Lawrence's Sketches of Etruscan Places, a piece of travel writing dating from 1927. A further stage sees Lawrence moving to a position analogous to Rorty's idea of 'irony'. The key text here is Lawrence's novella The Escaped Cock (written in two stages spanning 1927-8). The thesis culminates in an extended discussion of the three versions of Lady Chatterley's Lover (written during the period 1926-8) viewed in the light of Rorty's notion of 'solidarity'.
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Pozzoli, Vanessa Luciano. "“O que entende você por pragmatismo?”: alguns confrontos entre os pragmatismos de C. S. Peirce e W. James." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/19579.
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“You and Schiller carry Pragmatism too far for me” (CP 8.258). Thus, quite frankly, after asking the question of this lecture’s title (What do you understand by it [pragmatism]? (CP 8.253)), Peirce had expressed himself in one of the letters he wrote to William James in 1904. As already known, Pragmatism did not maintain a unity of interpretation among its theorists; on the contrary, it gave rise to a several nuances of thoughts, between them, that of Charles S. Peirce and William James, maybe the pragmatic philosophies most known. However, are these differences as big as we are used to say? What does each one mean by Pragmatism? What is the role of this theory in the conceptual universe of each author? Why does Peirce believe that James “carry Pragmatism too far”, as mentioned above? Where do they differ? To answer these questions, we propose the reader a diving in Peirce’s and James’ philosophies, selecting those aspects that we judge more relevant to this search. To this objective, we will follow a structure divided into three moments: the first will situate historically the term “pragmatism”; the second will show how Peirce and James conceive the notion of pragmatism; and, finally, taking into consideration the particularities of each, the last one will delineate some of the possible points of convergence and divergence between both conceptions
“Você e Schiller levam o pragmatismo muito longe para o meu gosto” (CP 8.258). É assim, muito francamente, que Peirce se expressa em uma das cartas que escreve a William James, em meados de 1904. Como já é sabido, o pragmatismo não manteve uma unidade de interpretação entre os seus teóricos; ao contrário, deu origem a matizes de pensamentos dos mais diversos, entre eles, o de Charles Peirce e o de William James — talvez as filosofias pragmáticas mais conhecidas. Mas seriam essas diferenças tão grandes quanto se costuma dizer? O que ambos entendem por pragmatismo? Que papel essa teoria exerce dentro do universo conceitual de cada autor? Por que Peirce acredita que James “foi longe demais”? Onde eles divergem? Essas são algumas das questões que esta pesquisa buscará investigar. E para respondê-las, propomos ao leitor um “mergulho” nas filosofias de Peirce e James, pinçando aqueles aspectos que julgamos mais relevantes para o objetivo que aqui se busca. Para isso, seguiremos a seguinte estrutura, dividida em três momentos: um primeiro que irá situar historicamente a corrente pragmática; um segundo que mostrará, especificamente, como Peirce e James compreendem o pragmatismo; e um último, partindo das particularidades de cada um, que buscará traçar alguns dos possíveis pontos de convergência e divergência entre uma concepção e outra
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Pollock, Albert. "Pragmatism and hermeneutics: Rorty, James and Gadamer on truth." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9459.
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Inspired by Richard Rorty's attempt to exploit both pragmatism and philosophical hermeneutics in support of his own end of epistemology project, the dissertation presents a comparative study of William James' pragmatic theory of truth and Hans-Georg Gadamer's philosophical hermeneutic account of human understanding. Chapter 1 examines Rorty's end of philosophy project and his critique of truth as correspondence. It identifies three fundamental orientations of his thought, namely, the rejection of: representationalism, the ideal of transcendence, and scientism. It examines his claim that the pragmatic theory of truth and philosophical hermeneutic account of understanding are best understood as thorough repudiations of the representational intuition and the ambition for transcendence that inform the traditional meaning of philosophy and truth. It identifies the two aims of the thesis: first, to compare William James' pragmatic theory of truth and Hans-Georg Gadamer's account of human understanding, and second, to critically reflect on Rorty's general deconstruction of truth in light of the findings. Chapter 2 presents a straightforward interpretation of William James' pragmatic theory of truth bearing Rorty's three orientations in mind. It employs three questions as interpretive guides: How does James' concept of truth stand in relation to the representational intuition? How does it stand in relation to the ideal of transcendence? How does it challenge scientism? Chapter 3 compares Gadamer's philosophical hermeneutic account of understanding to James' theory of truth. It demonstrates their agreement concerning the primordial, interpretive structure of thought and the temporal, situated nature of truth. This chapter reveals that Gadamer, like James, wants to correct false thinking about science and truth. Both reject scientism. Consequently, they propose a more primordial and universal account of human understanding and truth than is circumscribed by science and scientific method per se. Both understand the breach between scientific consciousness and aesthetic, moral and religious consciousness to be the central problem of modern thought. Chapter 4 presents a critical reflection on Rorty's general deflation of truth in light of the comparative reading of James and Gadamer. It argues that Rorty remains entrapped by Cartesian metaphysical doubt and the identification of truth with certainty and that this leads to the extremity of his incoherent repudiation of the traditional notion of truth informed by the representational intuition and the ambition for transcendence. This chapter attempts to make clear how non-negotiable are the ambition for transcendence and the representationalist intuition, in contributing to the coherency of theoretical inquiry as such. It also argues that the essence of the liberal ironist society that Rorty promotes is entirely dependent upon the conception of inquiry that he denies. (Abstract shortened by UMI.)
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Czarnecki, Marzena Adriana. "A philosophy of pragmatism, Canadian instructors' take on Taekwon-do." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0016/MQ49561.pdf.
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Ritchie, John Miller. "Pragmatism and pluralism : how to avoid becoming a physicalist." Thesis, London School of Economics and Political Science (University of London), 2002. http://etheses.lse.ac.uk/2511/.
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This thesis can be split into two sections. The first section is an argument against physicalism and its naturalistic pretensions. The second section presents an alternative to physicalism - pragmatic pluralism. The arguments for the first section are split into four chapters. In chapter one it is argued that an examination of science lends no support to physicalist ontology. The case of quantum chemistry is studied in some detail and its shown that higher-level chemical facts are needed to support the quantum mechanical explanations given. The second and third chapters look at various ways in which physicalist have sought to explain away the apparent lack of unity in the sciences. Various accounts of the supervenience relation and functionalism are discussed and shown to be either inadequate for the physicalist programme or empirically implausible. The final chapter of this section discusses the so called completeness of physics. It is shown that like physicalism in general, there is no way to formulate this doctrine to make it plausible in light of contemporary physics and able to underpin a physicalist ontology. The second section critically discusses alternatives to physicalism. The scientific pluralisms of John Dupre and Nancy Cartwright and the pragmatic pluralisms of Hilary Putnam and Nelson Goodman are discussed in detail. Drawing on the work of Putnam, in particular, and presenting Davidson's anomalous monism in a new guise, an original form of pragmatic or metaphysically deflationary pluralism is defended.
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Bower, Matthew Scott. "Ecological Reconstruction: Pragmatism and the More-Than-Human Community." Toledo, Ohio : University of Toledo, 2010. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1271349036.
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Thesis (M.A.)--University of Toledo, 2010.Typescript. "Submitted to the Graduate Faculty as partial fulfillment of the requirements for the Master of Arts Degree in Philosophy." "A thesis entitled"--at head of title. Title from title page of PDF document. Bibliography: p. 80-87.
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Scheckler, Rebecca K. "Weaving feminism, pragmatism, and distance education." Diss., Virginia Tech, 2000. http://hdl.handle.net/10919/26638.
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From images of distance education (DE) in advertisements to examples of extant DE theory and practice, and finally to a possible dystopia and utopia for DE, this dissertation investigates the rich representations at the intersection of feminism, pragmatism, and web based distance education. It is composed of three parts. The first part is the construction of a feminist-pragmatic theoretical and analytical tool, motivated by images of DE in commercial advertisements. These images include control of nature (and the natural body), gendered experience, transactions of bodies and tools, loss of bodies, and atomic individualism. In response to these images, the main unifying theme of the tool is organic holism where the world as a dynamic system connects with culture, biology, history, and context. It draws heavily on the work of John Dewey, Charlene Haddock Seigfried, Timothy Kaufman-Osborn, Shannon Sullivan, Nancy Fraser, Donna Haraway, Sandra Harding, and Carolyn Merchant in order to form a rich weaving useful to instructional technologists and philosophers of education. The second part explores three examples of extant web based distance education using this tool. Lastly, I explore alternatives to current instantiations of distance education including a dystopia and a melioristic option that I call sustainable technology.Ph. D.
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Bishop, Philip Schuyler. "Dewey's Pragmatism and the Great Community." Scholar Commons, 2010. http://scholarcommons.usf.edu/etd/3530.
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In investigating Dewey’s theory of the Great community, it is important to first examine closely Dewey’s theory of scientific inquiry and show how it evades the spectator theory of knowledge common to all modern epistemologies as closed systems. Dewey maintained that through controlled experimentalism we engage, and can solve, existential issues facing us for the purpose of expanding human freedom, promoting the democratic way of life and cultivating the institutions which foster these activities. The usage of inquiry to overcome problematic situations therefore stands as one of the first conditions needed to attain the great community.
Since Dewey did not view human beings as isolated and passive spectators he engaged in formulating what it means to become an individual with experimental habits. Dewey envisioned humans as organisms operating in a common cultural environment rather than private entities cut off from one another. We are communal by way of communication. The next condition required to bring about the great community is open communication.
Dewey held that human beings need to operate through the development of such habits that assist them in overcoming obstacles by means of an education that secures the process of cultural growth. This aspect of his theory became the backbone of Dewey’s conception of ethical value and his political theory. Members of the Great community must trust and freely associate to accomplish the social growth that Dewey advocates therefore free association is another condition for the achievability of the great community.
As I argue, for Dewey, any way of life which is oriented toward individual growth can be democratic. A democratic way of life is shown to be superior to any other currently pursued. Thus, any community which cultivates democratic practices throughout its culture can become a participant in the great community. By so doing it allows the individuals of that community to flourish as ethical and cognitive agents. Therefore democracy as a way of life requires that individuals participate within the cultivation of themselves and their community and this is the next condition for achieving the great community.
The final condition for achieving the great community is the full integration and usage of individual’s potentialities. If these six conditions are met, Dewey held the conditions would be ripe to bring about a great community. He never completed the social task of what the great community would be once attained, but this dissertation will gather together the materials he did provide on it and trace the steps that would be needed to achieve it.
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Brady, Michael E. "EVOLUTION AND THE TRANSFORMATION OF AMERICAN PHILOSOPHY." OpenSIUC, 2013. https://opensiuc.lib.siu.edu/dissertations/665.
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The argument of this dissertation is that the full and continued importance of evolution to the foundations and practice of American philosophy has not been fully recognized. The years surrounding the first appearance of the theory of evolution on American shores were full of scientific uncertainty and philosophical excitement. William James, Charles Sanders Peirce, and John Dewey responded to this uncertainty and excitement with a unique interpretation of evolution that recognized the deeply constructive and interactive nature of all living beings. This living idea of evolution fed back into many aspects of their mature philosophies. The early historians and commentators of this period, such as Herbert W. Schneider, and Phillip P. Wiener, whatever their view of evolution, did not fully understand the change that had just taken place in philosophy and biological science. They missed the radical change in the causal structure of science and philosophy implied by evolutionary philosophy. Later commentators on this period, with a few notable exceptions, have continued this trend. This has contributed to a disconnect of James, Peirce, and Dewey from the larger narrative of evolutionary philosophy. In this dissertation I reconnect James, Peirce, and Dewey to this larger historical narrative. I show how the narrative they began is still vitally important to our understanding of American philosophy and the philosophy of evolution.
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Brown, Matthew J. "Science and experience a Deweyan pragmatist philosophy of science /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3359062.
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Thesis (Ph. D.)--University of California, San Diego, 2009.Title from first page of PDF file (viewed July 14, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 224-232) and index.
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Teliz, Ronald. "John Dewey. Una perspectiva de su concepción de la verdad." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2007. http://repositorio.pucp.edu.pe/index/handle/123456789/113060.
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John Dewey. A perspective of his Concept of Truth”. Rorty proposes his view as being an heir of pragmatism, such as J. Dewey’s, emphasizing that it stems, among other things, from the pragmatist notion of truth. Differing from many of Rorty’s ideas, I attempt to expound some notions I deem relevant in J. Dewey’s philosophy, and especially discuss some aspects of his conceptof truth. I plan to show that Dewey’s pragmatism takes up some traces of our everyday concept of truth, related to correspondence, but that this does not imply an engagement with a robust notion of truth. At the same time, I believe that the acceptance of such traces, although it does not suppose a definition or clear explanation regarding the content” of truth, suffices to distinguish between truth’s normative aspect and any justificationist view that may operate as knowledge’s epistemic support.Rorty nos propone su visión como herencia del pragmatismo, entreellos el de J. Dewey, marcando con énfasis que su concepción se desprende, entre otras cosas, de la concepción pragmatista de la verdad. En contraposición a varias ideas de Rorty, pretendo exponer algunas ideas que creo centrales en la filosofía de J. Dewey; en particular, discutir, desde cierta perspectiva, algunaslíneas de su concepción de la verdad. Pretendo mostrar que el pragmatismo de Dewey asume algunos rasgos de nuestro concepto cotidiano de verdad, vinculados a la correspondencia, y que ello no implica un compromiso con una noción robusta de verdad. A la vez, creo que la aceptación de tales rasgos, aunque no supone una definición ni una clara explicación del contenido” de la verdad, es suficiente para permitirnos mantener la diferencia entre el aspecto normativo que implica la noción de verdad, respecto a cualquier concepción justificacionista que opere como respaldo epistémico del conocimiento.
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Carreras, Carla. "L'herència deweyana: la Philosophy for Children de Matthew Lipman i les bases del coneixement." Doctoral thesis, Universitat de Girona, 1997. http://hdl.handle.net/10803/7823.
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L'objectiu d'aquest treball s'emmarca dintre del que tradicionalment s'ha anomenat teoria del coneixement, perquè pretén examinar alguns conceptes bàsics que fonamenten i participen en el procés de coneixement. Tot això, des duna perspectiva clarament pragmatista i, més específicament, deweyana.Optar per una perspectiva clarament deweyana suposa una reformulació de nocions tradicionalment emprades per la filosofia en general i per la teoria del coneixement en particular. Els primers conceptes afectats són els de "filosofia" i "coneixement", que hauran de ser reconstruïts.
Però si la noció de coneixement ha de ser replantejada, també ho haurà de ser la qüestió de les seves bases: en el millor dels casos, les bases tradicionals del coneixement no podran ser interpretades com fins ara; en el pitjor dels casos, caldrà substituir-les per noves bases. És evident que no es pot construir un nou edifici sobre vells fonaments. Així, l'anàlisi de les bases del coneixement haurà d'incidir en les diferències respecte a la interpretació tradicional del coneixement.
Aquesta investigació estableix, com a hipòtesi inicial, que la noció reconstruïda de coneixement té com a condicions de possibilitat - el que hem anomenat "bases del coneixement" - l'experiència, la comunitat de recerca i el judici. Si és cert que són condicions de possibilitat del coneixement, aleshores haurien d'aparèixer com a nocions fonamentals de qualsevol teoria del coneixement - sempre que s'acceptin d'entrada els pressupòsits pragmatistes.
D'altra banda, el coneixement sempre ha estat vinculat a l'educació. Així, segons la visió tradicional, el coneixement era substancial, mentre que l'educació (identificada amb la instrucció) era el procés pel qual s'adquiria aquesta fi-en-si.
Ara bé, que el coneixement ja no sigui substancial sinó instrumental no significa que desaparegui la seva íntima relació amb l'educació, sinó que - necessàriament - es replantegi: l'educació passa a ser el procés obert, social, de diàleg, en el qual es desenvolupa el coneixement; un coneixement que ja no és un fi-en-si sinó que retroalimenta el mateix procés "educatiu", enriquint-lo.
Hem dit que les condicions de possibilitat del coneixement són l'experiència, la comunitat de recerca i el judici. Però, alhora, aquests resulten ser també els fonaments filosòfics de l'educació; respondre realment a les necessitats dels individus i de la societat.
Experiència, recerca, diàleg i judici sorgeixen tant de la mateixa naturalesa de la filosofia com de la naturalesa de l'educació. Són alhora elements d'una filosofia reconstruïda i assumpcions del paradigma reflexiu en l'educació. Així doncs, podríem dir que el judici, l'experiència de l'individu i la comunitat de recerca (aquesta en tant que context en què es donen el diàleg filosòfic i la recerca) esdevenen pressupòsits inevitables de la "nova" filosofia i de la "nova educació. "Aprendre a pensar pel propi compte" - que apareix com a l'objectiu de l'educació - suposa atendre a totes i cadascuna d'aquestes bases.
En aquest context, la filosofia o teoria de l'educació esdevé una teoria filosòfica del coneixement: una reflexió sobre el coneixement i el pensament, sobre les condicions de possibilitat del coneixement, sobre els seus límits.
Aquest plantejament s'enfronta explícitament a altres alternatives força més comunes i que volem intentar d'evitar:
-un estudi de la filosofia de l'educació i/o de la teoria del coneixement simplement historicista, com a mer compendi de teories i autors ordenats més o menys cronològicament;
-una reflexió abstracta sobre el coneixement, sense cap mena de contrastació empírica;
-una investigació sociològica sobre el coneixement en el qual es privilegiïn els condicionaments sociològics (que no vol dir necessàriament socials) de l'adquisició del coneixement basant-se en realitats culturals i educatives existents però oblidant tot fonament filosòfic; o
-una teoria sobre el coneixement de caire marcadament psicologista.
Per tal d'evitar fer hipòtesis i reflexions en el buit, concretem el nostre estudi en un projecte concret: Philosophy for Children, perquè entenem que és una teoria del coneixement portada a la pràctica filosòfica; que posa en joc, doncs, les mateixes bases que garanteixen el coneixement.
Així, aquesta investigació no és solament una reflexió sobre les bases epistemològiques de Philosophy for Children, ni una apologia del projecte, sinó que pretén posar i analitzar les bases d'una visió més global del coneixement prenent en consideració totes les seves vessants. En aquest sentit, Philosophy for Children en és útil en la mesura que serveix de suport concret per a la nostra anàlisi.
Així doncs, establim que les bases del coneixement - en la seva acceptació pragmatista - són tres: experiència, comunitat de recerca i judici. Alhora, aquests elements són també condicions d'una educació reflexiva. Queden així estretament vinculades la filosofia i l'educació.
Confirmar aquestes hipòtesis suposa una sèrie de passos:
1r. Analitzar la noció de filosofia que hi ha al darrera d'aquesta concepció del coneixement. No pretenem que les nostres conclusions siguin vàlides universalment (trairíem el mateix esperit pragmatista!) sinó solament que ho són en l'espai que queda delimitat per una determinada manera d'entendre la filosofia.
2n. Investigar cadascuna de les bases del coneixement en el context de les filosofies de Dewey i , especialment, de Lipman per tal d'oferir-ne una interpretació i veure en quina mesura es vinculen amb el coneixement. Això suposarà, en algun cas, recórrer a algun altre autor, per tal d'afinar més en la demarcació del concepte en qüestió.
3r. Clarificar el concepte d'educació relacionat amb el coneixement i establir els lligams corresponents amb cadascuna de les bases analitzades.
Un cop fets aquests passos esperem que quedarà manifest que l'experiència, la comunitat de recerca i el judici són bases del coneixement i, alhora, elements essencials de qualsevol procés educatiu.
Tot això, a més, ha d'anar acompanyat de l'exigència d'un paper actiu del filòsof en el procés educatiu. No n'hi ha prou amb "baixar la filosofia del cel a la terra"; cal que, a més, aquest descens repercuteixi en la manera com l'home es relaciona amb els altres i amb el seu entorn. Només així podrà ser superat el vell dualisme entre pensament i acció.
This research deals with the bases of knowledge. We concentrate in the concept of knowledge from a pragmatist point of view (and, specifically, from a deweyan perspective). We look for the possibility conditions of an instrumental and naturalistic knowledge. In order to avoid a treatment of the subject in a merely abstract way, we focus our attention on a concrete project, Matthew Lipman's Philosophy of Children.
We work out the hypothesis according to which the concepts of experience, community of inquiry, and judgment constitute the necessary bases of knowledge. So, we analyze these notions in Lipman's project from a deweyan perspective in order to see how they can construct knowledge.
The analysis of these notions implies also the reconstruction of the concept of philosophy itself, which is now intimately related to education. This is the only way to overcome the dualism between theory and practice, against which Dewey always fought.
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Knight, Philip J. "Philosophical pragmatism and religious belief : interpreting Christian non-realism through John Dewey and Richard Rorty." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/5308/.
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In this thesis I consider the account of religious non-realism in the work of Don Cupitt and in other prominent writers belonging to the 'Sea of Faith' network. I argue that the appropriate context of the non-realists understanding of religious belief is provided by philosophical pragmatism as this is presented in the work of John Dewey and Richard Rorty. This context outlines important aspects of the 'Sea of Faith' religious non-realists' self-understanding; and provides them with an argumentative resource which they can employ against alternative critical-realist approaches to religious belief I show that John Dewey's understanding of religious faith coheres with many of the ideas expressed by religious non-realists and that Rorty's pragmatism provides religious non-realism with a contemporary philosophical articulation of its theology. In order to defend this assertion I argue that Rorty's pragmatism does not necessarily lead to radical subjectivism nor to a dangerous political ideology as some interpreters have suggested. Further, I argue that his ideas are open to theological appropriation and that his rejection of religious belief is tempered by a tolerance toward those who still find a use for it. Rorty, I claim, has such a use. He employs the term 'God' as a backdrop against which he can present his own account of a pragmatic culture. I show that his work contains positive references to the influence that religious belief has had on the development of such a culture and argue that this pragmatic culture fits well with a non-realist understanding of religious belief
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Sekulovski, Jordanco. "Homme, kâta et harmonie : la voie d’une philosophie non-standard." Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100094.
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Ce livre part d’un double constat : la philosophie véhicule des distinctions dualistes dont la conflictualité affaiblit gravement notre sentiment de solidarité humaine et qui sont autant d’obstacles au développement humain et au progrès social ; affronter la philosophie sur son propre terrain mène à une impasse, toute objection à son règne métaphysique devant, pour être reçue, se formuler dans les termes mêmes de la métaphysique... Il s’agit donc de changer de terrain, ou de chemin. Pour pacifier la pensée et ainsi les rapports humains, il faut instaurer une véritable démocratie dans/de la pensée : établir une pensée dépourvue de but, qui substitue à la recherche de la Vérité celle de la Liberté, ouvrant la voie d’une Utopie libérale.Cette pensée, pour être réelle, doit s’appuyer sur le seul réel qui soit : l’Homme lui-même, en tant qu’Étranger complet, non seulement à l’ensemble des « sciences humaines », mais à la pensée dans sa totalité. On parle d’Utopie radicale de l’Homme, telle que la Philosophie non-standard ou Non-Philosophie en propose la posture. Une posture qui consonne étrangement avec la pratique en kâta, développée au Japon depuis plusieurs millénaires comme « posture en-pratique-complète » de la pensée. Le kâta est au cœur de tous les arts et pratiques au Japon, il forme la base la plus générale des techniques de soi, et façonne la pensée et les pratiques sociétales dans leur ensemble. Kâta, de même que la Philosophie non-standard, permet l’axiomatisation de la pensée et sa posture sans tenter de véhiculer de vérité. Ils constituent de la sorte une alternative crédible à la pensée-monde occidentale aujourd’hui en impasse.L’ouvrage a été publié chez L’Harmattan sous le titre « POSTURES ET PRATIQUES DE L'HOMME - Libéralisme, philosophie non-standard et pensée japonaise »[en ligne: ]The actual system of thought is founded on the use and proliferation of dualist distinctions that are responsible for the weakening of our sentiments of human solidarity thus represents an obstacle to the future social and human development. Confronting this model on its own terms leads to a dead end, for any objection to its metaphysical reign is expected to be formulated in the same terms of the metaphysical vocabulary that the standardized model of philosophy uses therefore we need to change the field of action trough the idea of efficient democracy inside the economy of knowledge that is built as a rigid and centralized system. Establishing a democracy of thought implies establishing a system of thought that doesn’t rely on a metaphysical purpose beyond Man. I rely on the research done by Richard Rorty and Michel Foucault on the relation between various forms of power, knowledge and language. Furthermore I use the theoretical model developed by François Laruelle known as Non-standard philosophy in order to analyze the shortcomings of both Rorty and Foucault. Non-standard philosophy demonstrates how all forms of philosophy are structured around a prior decision of dialectical division of the world in order to be able to grasp the world philosophically. Philosophers remain constitutively unaware of this prior decision making process thus perpetuating a self-sufficient practice of philosophy. Relying on the model of Non-standard philosophy I am able to analyze an alternative system of thought based on the use of Kâta developed in Japan as a successful example of alternative history of thought to that of the West. This work has been published under the title « POSTURES ET PRATIQUES DE L'HOMME - Libéralisme, philosophie non-standard et pensée japonaise » (online: )
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Ribeiro, Elisabete Aparecida [UNESP]. "A recepção dos pragmáticos nos periódicos educacionais brasileiros (1944-1964)." Universidade Estadual Paulista (UNESP), 2006. http://hdl.handle.net/11449/96374.
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Segundo alguns trabalhos matriciais da literatura sobre o assunto, o pragmatismo se destacou como uma das correntes filosóficas que mais influenciaram o pensamento educacional brasileiro entre 1930 e 1964, tendo como o seu principal representante no Brasil, Anísio Teixeira. Contudo, tais trabalhos não se aprofundaram sobre a recepção do pragmatismo de Dewey, nos anos subseqüentes ao Estado Novo, quando as interpretações e as apropriações dessa fonte teórica, desenvolvida por esse e por outros educadores brasileiros, tornaram-se mais diversificadas em razão do debate político educacional e pedagógico, ganhando as páginas dos periódicos educacionais, entre 1944 e 1964. Tentando contribuir para a compreensão acerca da recepção do pragmatismo no Brasil, esta pesquisa analisa e discute as matérias publicadas na Revista Brasileira de Estudos Pedagógicos e a revista Educação e Ciências Sociais no período de 1944 e 1964. Desses artigos, foram selecionados tantos para a análise, que resultou na identificação de duas interpretações correntes nos periódicos: uma pautada na obra filosófica e a outra na obra pedagógica do filósofo norte-americano. Dessa análise também se concluiu que o pragmatismo deweyano é apropriado pelos autores brasileiros para abordar os temas relativos ao humanismo, à democracia e à constituição dos saberes sobre a educação, emergentes da realidade educacional da época, demarcando uma posição que não é homogênea nem pode ser unificada.
According to some matrical works of literature on the subject, the pragmatism if detached as one of the philosophical chains that had more influenced the Brazilian Educational thought between 1930 and 1964, having as its main representative in Brazil, Anísio Teixeira. However, such works had not been gone deep on the reception of the pragmatism of Dewey, in the subsequent years to the New State, when the interpretations and the appropriations of this theoretical source, developed for this and for other Brazilian educators, they had become more diversified in reason of the debate educational and pedagogical politician, gaining the periodic pages of the educational ones, between 1944 and 1964. Trying to contribute for the understanding concerning the reception of the pragmatism in Brazil, this research analyzes and argues the substances published in the Revista Brasileira de Estudos Pedagógicos and the magazine Educação e Ciências Sociais in the period of 1944 and 1964. Of these articles, as much for the analysis had been selected, that resulted in the identification of two current interpretations in the periodic ones: orientated in the philosophical workmanship and to another one in the pedagogical workmanship of the North American philosopher. Of this analysis also if it concluded that the deweyan pragmatism is appropriate for the Brazilian authors to approach the relative subjects to the humanism, the democracy and the constitution of knowing them on the education, emergent of the educational reality of the time, demarcating a position that is not homogeneous nor can be unified.
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Murphy, Michael K. "Meaning through Action: William James’s Pragmatism in Novels by Larsen, Musil, and Hemingway." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1437662360.
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Dempster, Wesley. "Pragmatism, Growth, and Democratic Citizenship." Bowling Green State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1457718237.
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Börjeson, Björn. "En jämförelse mellan Wittgenstein och Rorty." Thesis, Linköping University, Department of Philosophy, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-6505.
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Avhandlingen ”En jämförelse mellan Wittgenstein och Rorty”, syftar till att ge ett svar på frågan om Richard Rorty har rätt att hänvisa till Ludwig Wittgensteins filosofi som överensstämmande med sin egen filosofi, nypragmatismen. En analys av texter från de båda filosoferna visar att de skiljer sig ifråga om vad filosofi är genom att Rortys åsikt grundas på ett historicistiskt och allmänvetenskapligt synsätt medan Wittgensteins är av filosofisk art; deras åsikter om vad filosofin borde vara genom att Rorty vill ha en friare filosofi med betoning på diskussion medan Wittgenstein menar att filosofin även i framtiden kommer att syssla med samma problem som de gamla grekerna; deras åsikter om filosofins värde genom att Rorty anser att filosofin har ett värde som vägledare och diskussionsform medan Wittgenstein endast tillskriver filosofin ett värde som en terapi för att klarlägga olika frågor. En ytterligare analys visar att frågeställningarna är två; är Wittgenstein pragmatist och är han politiskt liberal? Det svar som ges är att Wittgenstein inte är pragmatist i Rortys mening och att det inte finns några belägg för hans liberalism och att dessa tolkningar från Rorty endast beror på att han missförstått Wittgenstein på dessa punkter. Slutsatsen som ges är att Wittgensteins filosofi inte kan sägas överensstämma med Rortys nypragmatism. Dels på grund av olikheten i deras åsikter om filosofi; dels för att Rorty missförstått Wittgenstein på viktiga punkter och dels för att Rorty är influerad av många andra filosofer och att därför hans filosofi som slutprodukt inte är överensstämmande med Wittgensteins.
Avhandlingen ”En jämförelse mellan Wittgenstein och Rorty”, syftar till att ge ett svar på frågan om Richard Rorty har rätt att hänvisa till Ludwig Wittgensteins filosofi som överensstämmande med sin egen filosofi, nypragmatismen. En analys av texter från de båda filosoferna visar att de skiljer sig ifråga om vad filosofi är genom att Rortys åsikt grundas på ett historicistiskt och allmänvetenskapligt synsätt medan Wittgensteins är av filosofisk art; deras åsikter om vad filosofin borde vara genom att Rorty vill ha en friare filosofi med betoning på diskussion medan Wittgenstein menar att filosofin även i framtiden kommer att syssla med samma problem som de gamla grekerna; deras åsikter om filosofins värde genom att Rorty anser att filosofin har ett värde som vägledare och diskussionsform medan Wittgenstein endast tillskriver filosofin ett värde som en terapi för att klarlägga olika frågor. En ytterligare analys visar att frågeställningarna är två; är Wittgenstein pragmatist och är han politiskt liberal? Det svar som ges är att Wittgenstein inte är pragmatist i Rortys mening och att det inte finns några belägg för hans liberalism och att dessa tolkningar från Rorty endast beror på att han missförstått Wittgenstein på dessa punkter. Slutsatsen som ges är att Wittgensteins filosofi inte kan sägas överensstämma med Rortys nypragmatism. Dels på grund av olikheten i deras åsikter om filosofi; dels för att Rorty missförstått Wittgenstein på viktiga punkter och dels för att Rorty är influerad av många andra filosofer och att därför hans filosofi som slutprodukt inte är överensstämmande med Wittgensteins.
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Peabody, Robyn. "John Dewey's Theory of Growth and Amy Allen's Feminist Theory of Power Applied to the Work of Domestic Violence Shelters." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1272226209.
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Federico, Penelas Federico. "Recepciones pragmatistas de Martin Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113057.
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Pragmatist Receptions of Martin Heidegger”. This paper studies theAmerican Pragmatist reception of Heidegger’s thought. The article briely presentsBrandom’s and Okrent’s readings of Heidegger, paying attention afterwards toRorty’s articulation of the Heideggerian legacy with the work of Wittgensteinand classical Pragmatists, especially Dewey. Rorty’s appropriation of Heideggerassumes a philosophical and metaphilosophical anti-essentialist commitment.This commitment requires some reading operations in relation to the lastHeidegger, who cannot be easily assimilated by the Pragmatist tradition. Thetension between irony and nostalgia will be crucial for Rorty’s appropriation ofHeidegger’s thought.En el presente trabajo se hace un recorrido por la recepción norteamericanaen clave pragmatista de la obra de Heidegger. Se presentan sucintamentelas lecturas realizadas por Brandom y Ockrent, para luego concentrarse en laarticulación que hace Rorty del legado heideggeriano con la obra de Wittgensteiny de los pragmatistas clásicos, especialmente Dewey. La apropiación rortiana deHeidegger supone un compromiso antiesencialista, a nivel ilosóico y metailosóico,que requiere una serie de operaciones de lectura en relación, especialmente,con el último Heidegger, de difícil asimilación por parte de la tradición pragmatista.La tensión entre nostalgia e ironismo será una clave de dicha apropiacióny una oportunidad para pensar sus límites.
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Biagi, Scott. "Ethnomethodology, Brandom's pragmatism and ordinary language philosophy : a reflection on the status of formal-analytic work." Thesis, Manchester Metropolitan University, 2018. http://e-space.mmu.ac.uk/620025/.
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This thesis examines the relationship between Garfinkel’s initiatives and the motivating insights of ordinary language philosophy, in terms of which it aims to give a coherent and philosophically satisfying account of Garfinkel’s attitude to “formal analysis” in the study of social life. It diagnoses confusion in the reception of ethnomethodology as stemming from a misconstrual of a central practice of ethnomethodological research: indifference to problems that arise for the analyst. On the face of it, there is much in common between Wittgenstein’s critique of philosophy and the idea of a “methodogenesis” (Garfinkel) of problems of formal analysis. Three interpretations suggest themselves: (1) Ethnomethodology relies on ordinary language philosophy for a motivating argument against Durkheimian sociology. (2) Garfinkel’s initiatives situate Wittgenstein’s critique of philosophy in the broader context of an ethnomethodological critique of formal analysis. (3) At the level of motivating insights, ethnomethodology and ordinary language philosophy are one and the same project. This thesis argues for (3). It approaches the interpretative issue in terms of an analogy between Durkheimian sociology and analytic philosophy of language. Both rely on a rule of method on the following lines: things of interest to the analyst (social facts, meanings) are to be regarded as separable from historic actions. Ethnomethodology and ordinary language philosophy deny such separability. The interpretative task is to clarify the role of criticism of formal analysis in reflection on members’ work. This thesis argues that criticism serves to remove formal-analytic obstructions to a member’s understanding of practical actions. Brandom’s pragmatism is considered as an example. In accordance with Garfinkel’s programmatic statements, the project of Making It Explicit is regarded in this thesis both as an obstruction to understanding and as a possible subject matter for ethnomethodological research. The overall aim is to rid this kind of two-sided treatment of formal analysis of the air of a paradox.
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Taylor, Patrick. "A Pragmatic Realism: Events, Powers, and Relations in the Metaphysics of Objective Relativism." Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/12993.
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The early twentieth century witnessed the emergence of "objective relativism," a distinctly American school of metaphysical realism inspired by the works of John Dewey and A.N. Whitehead. Largely forgotten, objective relativism provided a metaphysical framework, based upon an ontology of events and relations rather than substances and discrete properties, that has continued relevance for contemporary metaphysical discussions. In this thesis, I attempt to chart the boundaries and pathways of this ontology, outlining what Dewey calls the "ground-map of the province of criticism." In particular, the ground-map of objective relativism is invoked to situate and analyze the model of psycho-physical emergence outlined in Dewey's Experience and Nature. Because it is a relational ontology, objective relativism avoids problems with emergence common to substantival models. Additional analyses of its ontological premises, both in Dewey's writings and elsewhere, demonstrate how compelling accounts of causation, consciousness, and meaning may be formulated within this model.
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Rossi, Paula. "Davidson y el pragmatismo clásico." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/112930.
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Davidson and classical pragmatism”. In this paper I wish to trace some connections between Donald Davidson´s work (1917-2003) and two major representatives of the classical pragmatist movement: Charles S. Peirce (18391914) and William James (1842-1910). I will start with a basic characterization of classical pragmatism; then, I shall examine certain conceptions in Peirce’s and James’ pragmatism, in order to establish affinities with Davidsons’ thought. Finally, and bearing in mind the previous connections, I will reflect briefly on the relevance –often unrecognized– of classical pragmatist ideas in the context of contemporary philosophical discussions.En el presente trabajo me propongo rastrear algunos nexos existentes entre la obra de Donald Davidson (1917-2003) y dos de los mayores exponentes del movimiento pragmatista clásico: Charles S. Peirce (1839-1914) y William James (1842-1910). Con dicho objetivo, partiré de una caracterización básica del pragmatismo clásico; luego, examinaré ciertas concepciones propias del pragmatismo de Peirce y de James con el propósito de establecer afinidades con el pensamiento davidsoniano. Finalmente, y teniendo en cuenta la vinculación anterior, reflexionaré brevemente sobre la vigencia –muchas veces poco reconocida– de las ideas pragmatistas clásicas en el contexto de las discusiones de la filosofía contemporánea.
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Riley, Mary K. "THE EMERGENT SELF: RESONATING THEMES IN CONFUCIAN AND MEADEAN CONCEPTS OF SELF." Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1302117989.
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Herrine, Luke. "What Makes a Belief Warranted? A Pragmatist’s Answer." Oberlin College Honors Theses / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1275599008.
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Clusella, Mor Santiago. "El debate sobre la conciencia en el pensamiento moderno y en la ciencia actual: Otras perspectivas." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/461355.
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El estudio del fenómeno de la conciencia en las disciplinas científicas contemporáneas sigue realizándose desde el paradigma mecanicista-reduccionista iniciado en el siglo XVII, basado en una visión monista materialista centrada en los aspectos físicos, biológicos y funcionales de las manifestaciones de la materia. Existen diferentes propuestas para la explicación y comprensión de dicho fenómeno que van desde las concepciones fisicalistas, emergentistas y utilitaristas, hasta las que lo consideran como un proceso relacionado con la integridad del conocimiento. Desde todas las perspectivas citadas existe una gran dificultad para explicar la existencia y sentido de las sensaciones subjetivas privadas o qualia de cada sujeto particular. El debate sobre la conciencia aparece, sobre todo, entre las diferentes alternativas planteadas para integrar las experiencias subjetivas, cualitativas y personales con las manifestaciones objetivas, cuantitativas y públicas de la materia. Desde mi perspectiva para facilitar la evolución de la investigación en dicho fenómeno y poder llegar a conclusiones más acordes con la realidad manifestada y experimentada sería necesario profundizar en el aspecto agente y proactivo de dicho fenómeno. La información que pretende aportar este trabajo en las posibles nuevas formas de abordar el estudio de la conciencia es la revisión de las propuestas de George Berkeley, Johann Wolfgang von Goethe y William James relacionadas con el tema en cuestión. Considerándolos a los tres dentro de la corriente filosófica iniciada por William James a través de su concepción de Pragmatismo, Empirismo Radical y Experiencia Pura. El objetivo es exponer otras perspectivas de investigación que tengan en cuenta las implicaciones de la posible capacidad agente y voluntaria de la conciencia de los sujetos, así como comprender la coyuntura histórica que configuró la recepción de la obra de los tres autores citados. Del estudio de esas otras perspectivas se puede concluir que la conciencia puede considerarse como un campo de posibilidades de acción voluntaria y proactiva en el cual se manifiesta la capacidad agente que poseen los sujetos, los cuales pueden expresarla con una actitud experimentada con cierto grado de activad o de pasividad. Las razones que hicieron que las reflexiones de los tres autores citados se descartaran en el desarrollo de la ciencia, a parte de las luchas de poder entre ciertos colectivos y estamentos, tienen que ver también con la búsqueda y establecimiento de
un paradigma determinista. La apertura a una concepción de la ciencia no determinista puede recuperarlas y enriquecer la información necesaria para una mejor comprensión del fenómeno de la conciencia. En ese sentido el paradigma de la Complejidad puede aportar otras perspectivas, sobre todo si se enriquece con las aportaciones de los tres autores citados; que por otro lado y según iremos viendo en el desarrollo de este trabajo, podrían considerarse precursores, en algunos aspectos, de la visión compleja de la realidad. A su vez, la constatación de la capacidad agente y proactiva de los sujetos ligada a la conciencia puede ayudar a configurar un espacio de reflexión sobre la Bioética y la ética aplicada al considerar al individuo, y por extensión a las sociedades, con grados de libertad y responsabilidad donde la consideración de los otros agentes participantes, en la manifestación del mundo como co-partícipes y merecedores de respeto, marcaría las líneas de debate e implementación de los criterios éticos.The study of the phenomenon of consciousness in contemporary scientific disciplines continues to take place from the mechanistic-reductionist paradigm begun in the seventeenth century, based on a materialist monistic vision centered on the physical, biological and functional aspects of the manifestations of matter. There are different proposals for the explanation and understanding of this phenomenon that range from the physicalistic, emergentistas and utilitarian conceptions, to those that consider it as a process related to the knowledge’s integrity. From all the above perspectives, there is a great difficulty in explaining the existence and sense of the private subjective sensations or qualia of each particular subject. The debate about consciousness appears, above all, among the different alternatives proposed to integrate subjective, qualitative and personal experiences with the objective, quantitative and public manifestations of the subject. From my perspective to facilitate the evolution of research in this phenomenon and to reach conclusions more in line with the reality manifested and experienced would need to deepen the agent and proactive aspect of this phenomenon. The information that this work intends to contribute in the possible new ways to approach the study of consciousness is the revision of the proposals of George Berkeley, Johann Wolfgang von Goethe and William James related with the subject in question. Considering all three within the philosophical currentsi initiated by William James through his conception of Pragmatism, Radical Empiricism and Pure Experience. The objective is to expose other research perspectives that take into account the implications of the potential agent and voluntary capacity of the subjects' consciousness, as well as to understand the historical conjuncture that shaped the reception of the work of the three authors mentioned. From the study of these other perspectives one can conclude that the consciousness can be considered as a field of possibilities of voluntary and proactive action in which the agent's capacity that the subjects possess is manifested, which can express it with an attitude experienced with a certain degree of activity or passivity. The reasons that made the reflections of the three authors cited were discarded in the development of science, apart from the power struggles between certain groups and institutions, also have to do with the search and establishment of a determinist paradigm. The openness to a conception of non-deterministic science can recover them and enrich the information necessary for a better understanding of the phenomenon of consciousness. In this sense, the paradigm of Complexity can provide other perspectives, especially if it is enriched with the contributions of the three authors mentioned; Which on the other hand and as we will see in the development of this work, could be considered precursors, in some aspect, of the complex vision of reality. At the same time, the realization of an agent and proactive capacity of the subjects linked to the consciousness can help to create a space for reflection on bioethics and applied ethics in considering the individual and, by extension, societies with degrees of freedom and responsibility where Consideration of the other agents participating in the manifestation of the world as co-participants and deserving of respect would mark the lines of debate and implementation of ethical criteria.
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Okrusch, Chad Michael 1973. "Pragmatism and environmental problem-solving: A systematic moral analysis of democratic decision-making in Butte, Montana." Thesis, University of Oregon, 2010. http://hdl.handle.net/1794/11445.
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xii, 167 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.Butte, Montana has served as the epicenter of hard rock mining and mineral processing in the Upper Clark Fork River Basin (UCFRB) for nearly 150 years. As a result, the UCFRB contains the largest contiguous complex of major environmental clean-up projects in the United States. Contemporary U.S. environmental problem- solving is characterized by an emphasis on meaningful public participation in environmental decision-making. The U.S. is committed to the realization of environmental justice, which requires that affected publics, especially the working classes who tend to bear a disproportionate share of the environmental burdens, influence environmental clean-up efforts. However, much of the critical literature on the subject suggests that in practice the public is rarely included as a significant force in decision-making. In hard-used places like Butte, Montana, the community's ecological problems are compounded by their democratic problems. This constitutes an integrated crisis in ecology and democracy, the problem at the heart of this inquiry. This dissertation presents a pragmatic interrogation of U.S. environmental problem-solving from an ethical and environmental communication research perspective. It is a work of pragmatic moral philosophy in the tradition of John Dewey. The overarching methodology is Systematic Moral Analysis (SMA), which unfolds in five phases: problem recognition, problem diagnosis, moral analysis, evaluation, and moral action. This research concludes by suggesting philosophically defensible principles to guide future U.S. environmental decision-making based on pragmatic criteria emphasizing the health and well-being of both democratic and environmental systems as the highest good in environmental problem-solving.
Committee in charge: Julianne Newton, Chairperson, Journalism and Communication; Stephen Ponder, Member, Journalism and Communication; Thomas Bivins, Member, Journalism and Communication; John Foster, Outside Member, Sociology
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Ribeiro, Elisabete Aparecida. "A recepção dos pragmáticos nos periódicos educacionais brasileiros (1944-1964) /." Marília : [s.n.], 2006. http://hdl.handle.net/11449/96374.
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Orientador: Pedro Angelo PagniBanca: Divino José da Silva
Banca: Marcus Vinicius da Cunha
Resumo: Segundo alguns trabalhos matriciais da literatura sobre o assunto, o pragmatismo se destacou como uma das correntes filosóficas que mais influenciaram o pensamento educacional brasileiro entre 1930 e 1964, tendo como o seu principal representante no Brasil, Anísio Teixeira. Contudo, tais trabalhos não se aprofundaram sobre a recepção do pragmatismo de Dewey, nos anos subseqüentes ao Estado Novo, quando as interpretações e as apropriações dessa fonte teórica, desenvolvida por esse e por outros educadores brasileiros, tornaram-se mais diversificadas em razão do debate político educacional e pedagógico, ganhando as páginas dos periódicos educacionais, entre 1944 e 1964. Tentando contribuir para a compreensão acerca da recepção do pragmatismo no Brasil, esta pesquisa analisa e discute as matérias publicadas na Revista Brasileira de Estudos Pedagógicos e a revista Educação e Ciências Sociais no período de 1944 e 1964. Desses artigos, foram selecionados tantos para a análise, que resultou na identificação de duas interpretações correntes nos periódicos: uma pautada na obra filosófica e a outra na obra pedagógica do filósofo norte-americano. Dessa análise também se concluiu que o pragmatismo deweyano é apropriado pelos autores brasileiros para abordar os temas relativos ao humanismo, à democracia e à constituição dos saberes sobre a educação, emergentes da realidade educacional da época, demarcando uma posição que não é homogênea nem pode ser unificada.
Abstract: According to some matrical works of literature on the subject, the pragmatism if detached as one of the philosophical chains that had more influenced the Brazilian Educational thought between 1930 and 1964, having as its main representative in Brazil, Anísio Teixeira. However, such works had not been gone deep on the reception of the pragmatism of Dewey, in the subsequent years to the New State, when the interpretations and the appropriations of this theoretical source, developed for this and for other Brazilian educators, they had become more diversified in reason of the debate educational and pedagogical politician, gaining the periodic pages of the educational ones, between 1944 and 1964. Trying to contribute for the understanding concerning the reception of the pragmatism in Brazil, this research analyzes and argues the substances published in the Revista Brasileira de Estudos Pedagógicos and the magazine Educação e Ciências Sociais in the period of 1944 and 1964. Of these articles, as much for the analysis had been selected, that resulted in the identification of two current interpretations in the periodic ones: orientated in the philosophical workmanship and to another one in the pedagogical workmanship of the North American philosopher. Of this analysis also if it concluded that the deweyan pragmatism is appropriate for the Brazilian authors to approach the relative subjects to the humanism, the democracy and the constitution of knowing them on the education, emergent of the educational reality of the time, demarcating a position that is not homogeneous nor can be unified.
Mestre
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Brodrecht, Grant R. "The Scottish common-sense tradition and pragmatism the thought of James McCosh and Charles Sanders Peirce compared /." Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0223.
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Paridon, Anthony. "Service in Business." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461066526.
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Seeliger, Leanne. "On the value of environmental pragmatism in economic decision-making : with special reference to the work of Bryan Norton." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1357.
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Thesis (DPhil (Philosophy))--University of Stellenbosch, 2009.This thesis sets out to uncover why environmental concerns are not being effectively addressed in economic decision-making. It investigates this by analyzing the key values underpinning neo-classical economics and ecological economics, and concludes that both approaches remain trapped in a form of moral monism and are thus unable to express the full range of environmental values that exist. This results in a form of reductionism in economic thinking where all environmental value is expressed in the form of exchange value. In order to escape from this reductionism, it is asserted that ecological economics needs to adopt a moral pluralist philosophy that can accommodate both exchange values and subjective intrinsic value. Mindful of the quagmires of moral relativism, the thesis seeks out an approach to economic decision-making that is able to justify courses of action amid seemingly competing economic and environmental values. Environmental pragmatism, a form of moral pluralism, that focuses on the contextual nature of truth and value, is found fitting for the task. It uses experience to reduce uncertainty and moves decision-makers towards courses of action that can support a plurality of values within a given context. Environmental pragmatist Bryan Norton’s philosophy of adaptive management, with its guidelines of experimentalism, multi-scalar analysis and localism, is found to be particularly helpful in achieving this. The second half of the thesis concentrates on demonstrating the value of environmental pragmatism in economic decision-making by using it to analyse the South African National Budget of 2005. Norton’s guidelines are first used as critical tools of analysis to show up the gaps and inconsistencies in the budget process and then, secondly, as creative tools to reconstruct the budget process. To demonstrate what this would mean in concrete terms, the Department of Environmental Affairs and Tourism, the Department of Trade and Industry and the Department of Agriculture budget votes are analysed using the sustainability indicators of The City of Cape Town’s Sustainability Report of 2005 and the 2020 goals of The City of Cape Town’s Integrated Development Plan of 2004/5.
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Väkevä, L. (Lauri). "Kasvatuksen taide ja taidekasvatus:estetiikan ja taidekasvatuksen merkitys John Deweyn naturalistisessa pragmatismissa." Doctoral thesis, Oulun yliopisto, 2004. http://urn.fi/urn:isbn:9514273109.
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Abstract John Dewey has been widely accepted as a modern classic in educational philosophy. Dewey's general philosophy has gained new interest lately, as well. This interest reflects both a need to find alternatives for analytic and continental philosophies, as well as a need for a naturalistic critique of the modernist presuppositions of Cartesian and transcendental philosophies. Dewey's reconstructive philosophy has encouraged the approach of this study. The reconstructive approach combines the synchronic and diachronic analyses of philosophical concepts with a pragmatist critique that trusts in the power of philosophy to guide human practice. The possibility of such pragmatist critique explains the central role of pedagogy in Dewey's philosophy: Dewey saw pedagogy as a social laboratory where philosophical concepts are tested for their pragmatic potential in enhancing democratic cultural formation. The present study is guided by the central idea that the naturalistic outlook of Dewey's mature philosophy can serve as a thematic framework for contemporary philosophies of art and music. Recent readings of Dewey's work suggest important links between his pedagogy and aesthetics. If Dewey's later philosophy is examined systematically, it becomes clear that his concept of (a)esthetic experience has an important summative function; it unifies his ideas concerning epistemology, ontology, and moral theory in a "soft" naturalistic anthropologic-pedagogical perspective. Dewey finds the core of existence in the process of human growth where experience is continually transformed into culture through communicative practice. Ideally, human growth involves both an immediate, aesthetic dimension, as well as a mediated, instrumental dimension. An important function of art is to bring out the aesthetic moments of growth. With this thesis in mind, Dewey radically extends his concept of art to comprise all cultural practices that balance their means with their ends. Art educates as it is worked out in means-ends-praxis, that is, in social practice that aims both at mediate and immediate good. In the framework of Dewey's naturalistic pragmatism, art education has two crucial functions: (1) to work out the possibilities of aesthetic expression and perception in a pragmatic process of learning by doing; and 2) to point out the paradigmatic moments of meaning making in the best of art. To the philosophers of music education, Dewey's philosophy can open up a new critical horizon where both aesthetic and praxial outlooks can meet in the experimental terms of naturalistic pragmatismTiivistelmä John Deweyn asema pedagogiikan klassikkona on tunnustettu jo vuosikymmeniä. Myös Deweyn laajempi filosofia on saanut osakseen uutta kiinnostusta. Tämä kiinnostus liittyy sekä vaihtoehtojen hakemiseen analyyttiselle ja mannermaiselle filosofialle että modernin filosofian kartesiolaisten ja transsendentaalisten lähtökohtien naturalistiseen kritiikkiin. Deweyn filosofialle ominainen rekonstruktiivinen lähestymistapa on innoittanut käsillä olevaa tutkimusta. Rekonstruktiivinen lähestymistapa edellyttää filosofisten käsitysten synkronisen ja diakronisen analyysin ohella pragmatistista kritiikkiä, johon liittyy luottamus filosofian voimaan ohjata inhimillisiä käytäntöjä. Pragmatistisen kritiikin mahdollisuus selittää pedagogiikan keskeisen aseman Deweyn filosofiassa. Deweylle kasvatus on laboratorio, joka tarjoaa mahdollisuuden koetella filosofisten käsitysten pragmatistista toimivuutta demokraattisen kulttuurin rakennusaineina. Tämän tutkimuksen temaattisena johtolankana toimii ajatus Deweyn myöhäiskauden naturalistisen pragmatismin soveltuvuudesta oman aikamme taide- ja musiikkikasvatusfilosofiseksi tarkastelutavaksi. Uudemmassa Dewey-tutkimuksessa onkin tuotu esiin Deweyn estetiikkaan ja pedagogiikan välisiä yhtymäkohtia. Tarkasteltaessa Deweyn myöhäiskauden filosofiaa kokonaisuutena, mikä on tämän työn tavoitteena, on lisäksi helppo huomata, että esteettisen kokemuksen käsitteellä on tärkeä asema hänen tiedonfilosofiansa, ontologiansa ja moraalifilosofiansa täydentäjänä. Deweylle inhimillisen eksistenssin ytimessä on kasvuprosessi, jossa kokemuksesta muovataan demokraattista kulttuuria kommunikatiivisessa toiminnassa. Tähän pragmatistiseen merkityksen tuoton prosessiin (ja siihen liittyvään pedagogiseen projektiin) liittyy parhaimmillaan esteettinen ulottuvuus. Kasvu sulkee sisäänsä sekä välineellisiä että välittömästi koettuja momentteja. Taiteen tärkeänä tehtävänä on tuoda esiin kasvuprosessiin liittyviä esteettisiä momentteja osana pragmaattista merkityksen tuottoa. Taide käsittääkin Deweylla kaiken kulttuurisen toiminnan, johon liittyy keinojen ja päämäärien välinen tasapaino. Kasvattavana toimintana taide on means-ends-praksista, keinonsa ja päämääränsä tasapainottavaa yhteiskunnallista käytäntöä, joka pyrkii samanaikaisesti sekä välilliseen että välittömään hyvään. Taidekasvatukselle jäsentyy Deweyn naturalistisessa pragmatismissa kaksi päätehtävää: (1) harjoituttaa esteettisen ilmaisun ja havainnon mahdollisuuksia pragmaattisessa tekemällä oppimisessa ja (2) osoittaa taiteissa kulminoituvia inhimillisen merkityksentuoton paradigmaattisia momentteja. Musiikkikasvatusfilosofeille Deweyn filosofia voi avata uuden kriittisen horisontin, jossa sekä perinteinen esteettinen näkökulma että uudempi praksiaalinen näkökulma voivat kohdata toisensa naturalistisen pragmatismin eksperimentaalisessa viitekehyksessä
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Chin, Clayton. "Pragmatism, liberalism and the conditions of critique : the connection between philosophy and politics in the work of Richard Rorty." Thesis, Queen Mary, University of London, 2012. http://qmro.qmul.ac.uk/xmlui/handle/123456789/8378.
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In the context of a global crisis, it is necessary to ask what are the philosophical limitations of political critique? This thesis addresses this broad question through a critical reading of the work of Richard Rorty and his theorization of the connection between philosophy and politics. Rorty’s philosophy dissociates philosophical questioning and political thinking. Through a critique of foundationalism, Rorty establishes new limits to philosophy which prescribe its involvement in politics. However, the critical literature fails to connect these two aspects. They accept Rorty’s position that his philosophical pragmatism is unconnected to his political liberalism. In contrast, this thesis is a critical account of Rorty’s theorization of the connection between philosophy and politics that explicitly links his pragmatism to his liberalism. It refutes Rorty’s wider philosophical claim from within a reading of his own work. By situating Rorty within his critique of epistemology and his relation to the philosophy of John Dewey, and confronting him with an alternative, ontological line of thinking that runs from the work of Martin Heidegger to that of Herbert Marcuse, this thesis exposes the mechanisms by which Rorty reduces philosophical and political thinking. It reveals that rather than opening thinking and providing a basis for political criticism, Rorty’s political pragmatism restricts thought to the present range of options. What Rorty offers is not a method for cultural change, as he claims, but a self-reinforcing mode of thought for contemporary liberalism. The implications of this analysis exceed Rorty scholarship. Rorty attempts to theorize the implicit assumptions of the liberal West. While he could never exhaust that culture, he does reveal a real set of pragmatic assumptions and justifications for liberal democracy. As such, he offers a opportunity to critically engage a particular form of liberalism that informs much of the dominant discourse about democracy today.
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Brittes, Vinícius dos Santos. "CONSIDERAÇÕES SOBRE A METAFILSOFIA DE RICHARD RORTY." Universidade Federal de Santa Maria, 2015. http://repositorio.ufsm.br/handle/1/9146.
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Fundação de Amparo a Pesquisa no Estado do Rio Grande do SulThe present work is dedicated to a contemporary author who emphasized the incessant movement of the human species in their search for meaning: Richard Rorty. In this age-old effort to create meanings, thought manifested itself in many ways and in many different styles, and these changes have shaped the reason through time. The philosophy of Rorty is a "disenchantment" of philosophy, because undermines traditional concepts employed in philosophical inquiry and ultimately radically change the very notion of philosophy and what is philosophize. Thus, the insistent search for a last ground of knowledge, the attempt of philosophers - and scientists - to unveil the reality in their nature, are placed in check by Rorty, in favor of a much more "modest" purpose: achieve the best possible way to deal with the world without unequivocal or absolute assumptions. The development of these critical first appears in the book Philosophy and the Mirror of Nature, published in 1979, a work of great impact in contemporary philosophy that put Rorty as one of the exponents of current neopragmatist. Rorty stands out in contemporary philosophy to be an essentially combative author. His writings pursue a very clear proposal: to overcome some traditional ideas that dictate the philosophical agenda at least since Plato. As a representative of pragmatism, Rorty's effort is to show the futility of certain ideas and (pseudo)problems that generate for thought and research. The result of this effort reveals a complete transformation of philosophy and, beyond this, much of the western culture. This work aims to present and evaluate some of the main theses of Rorty.
O presente trabalho dedica-se a um autor contemporâneo que deu ênfase ao movimento incessante da espécie humana em sua busca por sentido: Richard Rorty. Neste esforço milenar de criar significados, o pensamento manifestou-se de várias formas e nos mais diferentes estilos, e estas transformações moldaram a razão através do tempo. A filosofia de Rorty é um desencantamento da filosofia, pois abala concepções tradicionais empregadas na investigação filosófica e acaba por mudar radicalmente a própria noção de filosofia e do que seja filosofar. Deste modo, a insistente busca por um fundamento último do conhecimento, a tentativa dos filósofos e também de cientistas de desvelar a realidade em sua natureza intrínseca, são por Rorty colocadas em xeque, em favor de um propósito bem mais modesto : alcançar a melhor maneira possível de lidarmos com o mundo sem pressupostos unívocos, absolutos. O desenvolvimento destas críticas aparece pela primeira vez no livro A filosofia e o espelho da natureza, publicado em 1979, obra de grande impacto na filosofia contemporânea e que situou Rorty como um dos expoentes da corrente neopragmatista. Rorty se destaca na filosofia contemporânea por ser um autor essencialmente combativo. Seus escritos perseguem uma proposta bastante clara: superar algumas ideias tradicionais que ditam a agenda filosófica ao menos desde Platão. Como representante do pragmatismo, o esforço de Rorty é o de mostrar a inutilidade de certas ideias e os (pseudo)problemas que geram para o pensamento e a investigação. O resultado deste esforço revela uma transformação completa da filosofia e, indo além desta, de grande parte da cultura ocidental. A presente dissertação pretende apresentar e avaliar algumas das principais teses de Rorty.
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Deulofeu, Batllori Roger. "Scientific explanation in biology. Beyond mechanistic explanation." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/668748.
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Understanding how scientists explain has been one of the major goals of the philosophy of science. Given that explaining is one of the most important tasks that scientists aim at and given the high specialization that currently affects all scientific disciplines, we encounter what might at first glance appear to us as many different types of explanations and very different ways of explaining natural phenomena. This suggests a pluralist picture regarding scientific explanation, particularly in biology, namely the existence of different accounts of explanation that do not share an interesting common core. However, the main goal of the traditional analysis of scientific explanation was to elaborate a monist theory of explanation according to which all scientific explanations share a common core that makes them what they are - i.e. that they can be identified by a commonly shared set of necessary and jointly sufficient conditions. The monist accounts mainly draw on examples from physics to illustrate how this is supposed to work, leaving examples from the special science, like biology, aside.
In the last twenty years, nonetheless, the rise of the New Mechanism philosophy, with its notion of mechanistic explanation, has become the dominant and widely accepted account among the philosophers of science to analyze scientific explanation in biology, challenging the pluralist view. The New mechanist account of scientific explanation is essentially monist since their defenders claim that mechanisms are all what really matters to explanation. According to mechanistic explanation, in order to explain a biological phenomenon, we have to discover the mechanism that is responsible for it. Further, we have to decompose this mechanism in order to identify its component parts and identify the causal story that connects the components with the phenomenon. Mechanistic explanations are thus considered causal explanations.
The New Mechanism philosophy has arguably been very successful in analyzing how explanation works in a huge diversity of models in biology, suggesting that their account of mechanistic explanation is the only legitimate of in biology. Furthermore, New Mechanism philosophy provides a new framework that contributed to tackle traditional problems of the philosophy of science related to notions such as laws of nature, function, causation, etc.
Although mechanistic explanation has proved very successful in analyzing the explanatory force of many biological models, its scope in biology is still under discussion. In the last few years, there has been voices limiting the extension of this account. On the one hand, there has been philosophers claiming that in some biological models, mathematics plays not only a representational role but an explanatory role, suggesting that those models provide explanations that rather than identifying a mechanism with its components and causal story, identify mathematical properties that are explanatory of some phenomenon. They claim that in those explanations, the system under analysis has a mathematical structure whose mathematical properties are explanatory of a particular range of explananda. On the other hand, and despite the claim widely accepted that there are no laws in biology, some philosophers claim we can still consider that some biological models explain by appeal to laws of nature, suggesting covering law accounts of scientific explanation.
The present thesis dissertation is a contribution to the aforementioned debate. It provides examples of biological models whose explanatory power does not lie in its identification of mechanisms with its parts and causal story, even if the models look somehow mechanistic. I claim they provide non-mechanistic (and non-causal) explanations, in so far as the models, even if they could identify a mechanism, do not explain by pinpointing information about its causal story.
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Point, Christophe. "John Dewey : propositions pour une reconstruction démocratique de l’université : éléments théoriques, historiques et prospectifs pour une philosophie de l’éducation pragmatiste de l’enseignement supérieur." Thesis, Université de Lorraine, 2020. http://www.theses.fr/2020LORR0161.
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Le travail de thèse présenté ici relève d’une démarche transdisciplinaire pragmatiste où se croisent la philosophie de l’éducation, l’épistémologie, l’éthique et la philosophie politique pour tenter de répondre à la question suivante : qu’est-ce que le pragmatisme de John Dewey peut nous apporter comme outils théoriques pour penser l’avenir des institutions universitaires actuelles ? Pour répondre à ce problème, nous émettons l’hypothèse que la conception complexe et étendue de la démocratie par la philosophie pragmatiste fournit un cadre théorique rigoureux et pertinent sur le plan épistémologique, éthique et pédagogique pour reconstruire un nouveau projet politico-éducatif d’université démocratique. C’est donc ce projet bien particulier d’université que nous reconstruisons de trois façons ici. Tout d’abord, sur un plan théorique, nous cherchons à rendre compte de ce qu’a été ce projet à l’époque de John Dewey. Puis, historiquement, nous étudions les expérimentations universitaires menées à cette époque, en différents lieux des Etats-Unis, à partir de ce projet. Enfin, de manière prospective, nous cherchons à formuler, à partir de ces deux premières enquêtes théoriques et historiques, de nouveaux éléments pour actualiser ce projet pour notre époque. L’ambition de ce travail est donc de proposer des pistes de réflexion nouvelles pour l’avenir de l’université à partir d’une philosophie de l’éducation, démocratique et pragmatiste, de l’enseignement supérieurThe PhD work submitted here is inspired by a transdisciplinary pragmatist approach in which philosophy of education, epistemology, ethics and political philosophy converge in an attempt to answer the following question: What can John Dewey's pragmatism bring us as theoretical tools for thinking about the future of today's academic institutions? To answer this question, we hypothesize that the complex and extensive conception of democracy by the pragmatist philosophy provides a rigorous theoretical framework and a relevant epistemological, ethical and pedagogical perspective for reconstructing a new political-educational project of a democratic university. So it's this particular university project that we're reconstructing in three ways here. First of all, on a theoretical point of view, we're trying to account for what that project was in the time of John Dewey. Then, historically, we examine the academic experiments carried out at that time, in different places in the United States, based on this project. Finally, in a prospective way, we seek to formulate, from these first two theoretical and historical investigations, new elements to update this project for our days. The ambition of this work is to propose new ways of thinking about the future of the university based on a democratic and pragmatic philosophy of education in higher education
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Gégout, Pierre. "Étude pragmatiste de la pédagogie d’Élise et Célestin Freinet à l’École Freinet de Vence : temps d’enquête et reconstruction de la forme scolaire d’enseignement." Thesis, Université de Lorraine, 2017. http://www.theses.fr/2017LORR0105/document.
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L'École Freinet de Vence (Alpes-Maritimes) est un établissement public d'enseignement primaire initialement bâti par Élise et Célestin Freinet en dehors de l'Éducation Nationale. C'est ici que ce célèbre couple d'instituteurs français a mis au point, pratiqué et développé une pensée éducative large et complexe dont certaines pratiques sont encore vivaces. Cette pensée trouve de nombreux échos avec celle du grand philosophe américain John Dewey.Ce travail de recherche se propose d'explorer cette familiarité étonnante à travers le prisme de l'analyse des pratiques pédagogiques et didactiques actuellement en vigueur à l'École Freinet de Vence. Chaque examen de celles-ci sera l'occasion d'une étude de la pensée ainsi incarnée mais aussi de la pratique elle-même, indépendamment de cette référence théorique. Le propos général de ce travail est alors de proposer une interprétation renouvelée d'une pensée pédagogique trop souvent mésinterprétée et incomprise. Nous conjecturons en effet que l'interprétation pragmatiste deweyenne est une interprétation qui, tout en renouvelant l'approche de la philosophie éducative des Freinet, leur reste fidèle et en révèle toute la profondeurThe Freinet School of Vence (Alpes-Maritimes) is a public primary school built by Élise and Célestin Freinet outside of the french educational public system. This is where the Freinet's worked out, practiced and developped a broad and complex educational reflection whose practices still endure. This approach has many similarities with that of great American philosopher John Dewey.This research project aims at exploring this astonishing familiarity through the prism of the analysis of pedagogical and didactic practices currently in effect at the Freinet School of Vence. Each examination of these will be the occasion for a study of the thought thus incarnated but also of the practice itself, independently of this theoretical reference. The general purpose of this work is then to propose a renewed interpretation of a pedagogical approach too often misinterpreted and misunderstood. We conjecture that the pragmatist interpretation of the Freinet pedagogy is an interpretation which, while renewing the approach of the educational philosophy of Freinet, remains faithful to them and reveals all the depth
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Doughty, James. "Pragmatism and Christian Realism in the Political Thought of Reinhold Niebuhr : An Analysis and Evolution of American Liberalism." Thesis, Bordeaux 3, 2017. http://www.theses.fr/2017BOR30026/document.
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Ce travail visera à analyser la pensée politique du théologien et politologue américain Reinhold Niebuhr (1892-1971), et plus particulièrement la façon dont le Pragmatisme a pu influencer son oeuvre. Critique à l’égard de l’idéalisme libéral de John Dewey (1859-1952), et plus spécifiquement à l’encontre de l’optimisme dont faisait preuve le pragmatisme politique vis-à-vis de la nature de l’homme, Niebuhr n’arriva pourtant pas à échapper à l’influence du pragmatisme, d’où le sujet de ce travail de recherche : les influences du Pragmatisme politique, celui de John Dewey plus particulièrement, sur l’oeuvre de Reinhold Niebuhr et sur son réalisme chrétien. Cette thèse rassemblera les grandes oeuvres des deux penseurs pour comparer la pensée politique de chacun. Selon Niebuhr, la pensée de Dewey n’était qu’une continuation de l’idéalisme des Lumières ; Dewey restait figé dans un optimisme injustifié à propos de la vision globalement bonne de la nature humaine. Néanmoins, malgré cette critique, Niebuhr fut influencé par ce dernier. L’objectif de cette thèse est de souligner ces influences sur le travail de Niebuhr afin de montrer que la pensée niebuhrienne est un prolongement de la pensée pragmatiste de Dewey, démontré par le Pragmatisme chrétien, et que Niebuhr fait partie du courant de pensée libérale malgré lui. Au mépris des différences fondamentales entre les deux hommes, nous allons donc tenter de démontrer que Niebuhr s’inscrit dans une tradition intellectuelle typiquement américaine, le Pragmatisme étant considéré comme le seul mouvement philosophique authentiquement américain, afin de parvenir à une plus grande connaissance de ces deux penseurs majeurs, mais, aussi, du paysage politique américainThis work aims to analyze the political thought of the American theologian and political scientist Reinhold Niebuhr (1892-1971). More specifically, it will analyze the way in which Pragmatism was able to influence Niebuhr’s writings. Critical towards the liberal idealism of John Dewey (1859-1952), Niebuhr’s Christian realism was a counter against the optimism that political Pragmatism demonstrated in regards to the nature of man. Despite these criticisms, Niebuhr was unable to escape Pragmatism’s influence. This influence is the reason for this research: how political Pragmatism, specifically that of John Dewey was able to have an impact on Reinhold Niebuhr’s works and his Christian realism. This thesis will study the major works of these two thinkers in order to compare the political thought of each thinker. Younger than Dewey, Niebuhr had for a long time considered Dewey’s thought as nothing more than an idealized and outdated continuation of Enlightenment optimism which was incapable of accurately analyzing the contemporary world. Nevertheless, Niebuhr was influenced by Dewey. This thesis’s goal is to highlight the influences of Pragmatism in Niebuhr’s works in order to show that Niebuhrian thought is a continuation of Dewey’s pragmatic thought, specifically through the notions of Christian Pragmatism and therefore, fits within an overall framework of American Liberalism. In spite of the fundamental differences in thought, we are going to attempt to show that Niebuhr was a part of the typically American intellectual tradition, that is to say, Pragmatism; considered to be a uniquely American philosophical movement. It will be analyzed in order to achieve a greater understanding of these important thinkers, but also, of America’s political landscape
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Main, Robert. "Pragmatism's Promise, Naturalism's Prospects: Fallibilism and the "Frieghtage of Eternity"." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/88081.
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PhilosophyPh.D.
This dissertation traces the development of classical American pragmatism in the work of C.S. Peirce and Josiah Royce, and its convergence with the naturalist project that currently dominates anglophone philosophy. I argue that naturalism, as it is typically construed, either neglects or underestimates the importance of a rich and nuanced model of selfhood, one that captures not only the biological, but also the cultural features of human persons; what is needed is an account that shows how culture and human selves are themselves "natural." John McDowell has recently offered a promising line of thought which pursues this intuition, but his model has faced heavy criticism and its viability remains questionable. My project, then, is an alternative account that incorporates the best of McDowell's intuitions, but which is immune to the most common objections brought against his model. I proceed by focusing on one aspect of what it means to be a human person that has enormous significance for all areas of philosophical inquiry and which has a rich, if often overlooked, philosophical history. This is the inherent finitude or ignorance which characterizes human knowledge and practice, what Peirce referred to as "fallibilism." Peirce's notion of fallibilism, which today remains his greatest legacy, tempers philosophical discussions of universal concepts such as truth and "the good" by way of considerations of scope and context, forcing such abstractions to find their place within the practical environments of actual lived existence. I offer that Peirce is perhaps a unique figure in the Western philosophical tradition with respect to the importance he gives to fallibilism and in his understanding the doctrine not only in terms of its negative consequences, but also a positive theory that generates a practical response to the sort of existential crisis introduced by the recognition of human fallibility and finitude. Ultimately, Pierce offers a naturalized model of the self which is both a semiotic artifact and communal in nature. The self is a sign that emerges within an interpretive community and which manifests itself as an individual primarily through its fallibility. As such, the self is a cultural artifact, but Peirce's metaphysics makes this a natural process continuous with those processes studied by natural sciences. As a scientist, he was committed to naturalism but not reductionism; his account, therefore, embraces the work of culture and the importance of cultural idioms which are often left out of modern naturalist projects. In this, Peirce offers a promising way to fulfill McDowell's project of "naturalizing" culture and "re-enchanting" nature, thereby eliminating the gap between "mind and the world." However, despite its importance to his philosophical system, Peirce's explicit treatment of selfhood is notably unfocused. It is therefore necessary to couple his philosophical system with that of another of the classical pragmatists who was deeply influenced by Peirce's philosophy but who extended its development into detailed discussions of selfhood and community. The figure I have in mind is Josiah Royce. Royce's philosophy hinges on two central notions, loyalty and community. Loyalty is, for Royce, the means by which individual selves are connected with communities and moral concerns. For Royce, loyalty is given first and foremost to an individual community. However his development of this concept comes to include loyalty to loyalty itself, thus making an individual's loyalty to a particular community continuous with a loyalty to a global community. Moreover, his account of community picks up on Peirce's semiotic theory of interpretation, and connects his account of the individual with Peirce's metaphysical and epistemological concerns. I read the theory of selfhood Royce develops as providing the crucial element that Peirce's philosophical system requires but does not explicitly provide. Throughout this discussion, I show how this model is a promising direction for the future course of contemporary philosophical naturalism.
Temple University--Theses
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Skorburg, Joshua August. "Human Nature and Intelligence: The Implications of John Dewey's Philosophy." University of Toledo / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1333663233.
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Blum, Elaine M. "Aesthetic Experience and the (Queer) Self." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1334261034.
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Banerjee, Amrita 1979. "Re-conceiving "borders": A feminist pragmatic phenomenology for postcolonial feminist ethics and politics." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11556.
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xi, 205 p.As an increasing number of differentially situated women implicated within the global economy continue to come into contact with each other, a host of opportunities and challenges are inaugurated for feminist praxes across borders and differences. The cycles of dependencies accentuated by globalization come hand-in-hand with concerns about unequal distribution, unequal access to resources, and the rise of fundamentalist ideologies. All these together remind us of the urgency of collaboration and cooperation across differences. At the same time, the presence of differences and inequalities threaten to undermine the spirit for collaboration at any given moment. We, therefore, need analytical frameworks that are able to do justice to our identities and agency within interactive spaces. We also need better evaluative frameworks for theorizing ethical responsibility and political concerns about justice within a transnational space that take these realities into account. I argue for the possibility of a new "critical multicultural transnational feminism" and develop a theoretical framework to anchor this vision in my dissertation. The "critical" component emphasizes the vision for a feminism that is, at once, a self-reflective praxis. The juxtaposition of "multicultural" and "transnational" seeks to emphasize the need for recognizing both the limitations and the importance of borders on our lives. To do this, I articulate an alternative logic of "borders" so as to develop an interactive ontology for thinking about transnationalism and transnational identity. I then take up the project of envisioning the ethical-political project of "solidarity" in the light of this ontology. The philosophical framework that I develop is inspired by the philosophical pragmatism of Mary Parker Follett and Josiah Royce, the existential phenomenology of Simone de Beauvoir, and the work of various postcolonial feminists such as bell hooks, Chandra Mohanty, and Ofelia Schutte. This framework is a feminist pragmatic phenomenology for postcolonial feminist ethics and politics, which can serve as a normative paradigm and a framework of analysis. Finally, I use the framework developed in the dissertation to analyze and evaluate aspects of the international industry in surrogacy-related fertility tourism--a paradigmatic instance of incommensurability and inequality among women within the global economy.
Committee in charge: Bonnie Mann, Co-Chair; Scott L. Pratt, Co-Chair; Mark Johnson, Member; Judith Raiskin, Outside Member
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Arruda, Thais Nunes de. "Como os juízes decidem os casos difíceis? A guinada pragmática de Richard Posner e a crítica de Ronald Dworkin." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/2/2139/tde-01032012-085607/.
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Esta dissertação tem como tema a guinada pragmática do juiz norte-americano Richard A. Posner e a aplicação de sua teoria da adjudicação pragmática aos casos difíceis. Para identificar o contexto em que se deu esta virada, apresentaremos em breve síntese a origem do pragmatismo nos Estados Unidos da América, suas implicações filosóficas e jurídicas para os paradigmas duais modernos, e sua influência no realismo jurídico. A virada linguística e da pós-modernidade darão forma a um neopragmatismo, cuja tônica será uma espécie de antifundacionalismo e antiteoria que será adotada por juristas a partir do final da década de 1980. Apresentado este cenário, adentrar-se-á ao trabalho de Richard Posner, destacando-se sua ascensão no movimento da Análise Econômica do Direito até que, influenciado por fragmentos das teorias enunciadas no primeiro capítulo e pelas críticas lançadas à redução do direito ao formalismo econômico, proporá uma releitura das possibilidades e dos limites da aplicação da economia ao direito, adotando uma abordagem mais abrangente e interdisciplinar, próxima ao pragmatismo jurídico. O pragmatismo de Posner terá como pilares a rejeição à autonomia do direito e a problemática da objetividade jurídica, fundamentada no consenso e na indeterminação mitigada do direito, que o levará a defender a impossibilidade de respostas certas aos casos difíceis e a incapacidade da filosofia moral auxiliar o direito. Posner oferecerá daí, uma visão própria de pragmatismo e razão prática, que constituirá o pragmatismo cotidiano e à teoria da adjudicação pragmática, sua relação com os métodos de outras áreas do conhecimento, com o formalismo e a concepção de razoabilidade, bem como a sua aplicação a um caso difícil. No terceiro e último capítulo deste trabalho, serão examinadas as dificuldades da proposta pragmática de Posner apontadas na crítica de Ronald Dworkin, sobretudo sobre o papel da objetividade no direito, a importância da filosofia moral na definição dos fins jurídicos e o perigo da transformação do empreendimento jurídico em um consequencialismo de regras.This work proposes de analysis of the pragmatic turn of the American judge, Richard A. Posner and application of his theory of pragmatic adjudication to difficult cases. To identify the context in which this turn is given, we present in brief outline the origins of pragmatism in the United States of America, its philosophical implications and legal paradigms for modern dualisms, and its influence on legal realism. The linguistic turn and postmodernism will form a neo-pragmatism, whose keynote will be a kind of antifoundationalism and anti-theory that will be adopted by jurists from the late 1980\'s. Presented this scenario, we will enter into the work of Richard Posner, highlighting its emergence as a pioneer of the movement of Economic Analysis of Law until, influenced by fragments of the theories set out in the first chapter and reviews posted by the reduction of the right to economic formalism, propose a review of the possibilities and limits of application of economics, law, adopting a more comprehensive and interdisciplinary approach, the next legal pragmatism. The pillars of Posner\'s pragmatism will be the rejection of the autonomy of law and legal issues of objectivity, based on consensus and mitigated indeterminacy of law, which will lead to the adoption of the no-right answers thesis to difficult cases and the inability of moral theory to provide a solid basis for legal judgments. Posner then, offer a particular vision of pragmatism and practical reason, which constitute the everyday pragmatism and the theory of pragmatic adjudication, its relation with the methods of other areas of knowledge, with legal formalism and the concept of reasonableness, and its application to a difficult case. In the third and final chapter of this study will examine the difficulties of Posner\'s pragmatic proposal outlined in the critique of Ronald Dworkin, especially on the role of objectivity in the law, the importance of moral philosophy in defining the legal purposes and the danger of transformation of the enterprise legal in a rule-consequentialism.
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Elenbergas, Dominykas. "Subjekto problema modernioje ir postmodernioje ugdymo filosofijoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130801_094330-52007.
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Magistro darbe, tema „Subjekto problema modernioje ir postmodernioje ugdymo filosofijoje“, yra mėginama išryškinti subjekto problema modernios ugdymo filosofijos kontekste. Taip pat atskleidžiama ir analizuojama perskyra tarp modernios ir klasikinės ugdymo filosofijų. Aptariama ugdymo principų ir standartų istorinė, teorinė bei mokslinė raida, akcentuojant, kokią filosofiniai principai darė įtaką tam tikrų edukologinių principų atsiradimui bei vystymuisi. Šiame darbe daug dėmesio yra skiriama vaiko objektyvizavimo problemai klasikinėje ugdymo sistemoje bei subjektyvizavimo problemai modernioje ugdymo sistemoje. Modernioje ugdymo sistemoje išryškėja patyrimo bei refleksijos svarba, sąmonės intencionalumas, kuris parodo fenomenologijos reikšmę. Šiame darbe yra aptariamos sąšaukos tarp fenomenologijos, pragmatizmo ir egzistencializmo idėjų ugdyme. Daugiausiai yra analizuojami egzistencializmo atstovo P.Freire‘o darbai. P.Freire savo ugdymo filosofijoje labiausiai akcentuoja žmogaus laisvės problemą, humanizmo ugdyme svarbą. Taip pat yra analizuojama pragmatizmo atstovo J.Dewey ugdymo sistemoje išryškinama individo patyrimo svarba, šio patyrimo refleksija bei praktinis pritaikymas. Daugiausiai yra akcentuojami demokratiškumo ir humanizmo principai, kaip pagrindiniai ugdymo principai. Šiame darbe klasikinė ugdymo sistema yra parodoma kaip dehumanizuojanti individą, išryškinami jos trūkumai. O moderni ugdymo sistema, atvirkščiai - kaip humanizuojanti, išlaisvinanti individą.The Master's thesis "The problem of Subject in Modern and Post-modern Philosophy of Education," is an attempt to highlight the problem of the subject in the context of modern philosophy of education. The present work describes and analyzes the distinction between modern and classical education philosophies as well. The historical, theoretical, and scientific development of the principles and standards of education are also dealt with focusing on philosophical principles that influenced the emergence and development of certain educational principles. The paper pays attention to the problem of child objectivisation in the system of classical education and the problem of subjectivisation in modern education. The modern education system highlights the importance of experience and reflection, intentionality of consciousness, which show the relevance of phenomenology. This work discusses the interplay of the ideas of phenomenology, pragmatism, and existentialism in education. Mostly the works of the representative of existentialism P.Freire are analyzed. P.Freire stresses the problem of human freedom and humanistic education in his educational philosophy. The paper also analyzes the importance of individual experience, its reflection and practical application in the educational system of the representative of pragmatism J.Dewey. Mostly the principles of democracy and humanism as the basic educational principles are emphasized. This paper presents the classical education system as... [to full text]
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Wilson, Harold H. (Harold Hector). "Charles Morris' Maitreyan path as via positiva : toward a semiotic of religious symbolism." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68145.
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Charles William Morris (1901-1979) was a student of George Herbert Mead in the early 1920s when Mead was involved in the Chicago School. Inspired by his mentor, Morris wrote extensively on semiotics, philosophy of mind, philosophy of science, aesthetics, axiology and religion. Morris has received wide acclaim for his writings on semiotics. However, his writings pertaining to religion--the study of which preoccupied him throughout his life--have been all but entirely overlooked.Morris first presented the "Maitreyan path" in his Paths of Life: Preface to a World Religion (1942). The expression "Maitreyan path" is derived from the Sanskrit name Maitreya (Metteyya in Pali) meaning "the friendly one." Morris' understanding of this symbol is unorthodox and must be differentiated from traditional Buddhist conceptions. According to him, the Maitreyan path is best understood in terms of the paradoxical expression "generalized detached-attachment." At the centre of this expression is the idea of overcoming. Yet it is not a symbol in the traditional sense of the term. It is beyond all form yet open to all forms; it neither prescribes nor ascribes any path, yet it is open to all particular paths.
If the Maitreyan path is without any specifiable form or content, how can it be an effective symbol for self-overcoming? In answering this question this study will apply Morris' well-known theory of signs to his little-known study of religious behaviour. This being done, it is then possible to analyze the Maitreyan symbol in terms not only of overt behaviours, but also of sign functioning. Based on the preceding analysis, this study argues that self-overcoming is achieved not via negativa by diminishing the self through the negation and abandonment of language, but rather via positiva by increasing the self through the affirmation and reclamation of language.
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Lailas, Elaine Andrews. "John Dewey's Theory of Citizenship and Community in the Developing American Democracy as Seen Through the Philosophy of Pragmatism as a Public Administration Model for the Citizen's Role in Public Governance." Diss., Virginia Tech, 1998. http://hdl.handle.net/10919/26438.
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At the time of the founding of the field of public administration, government was in a condition of some degree of failure. Since elitist and corrupt politics were the predominant mode of government at the time, the cause of this failure was seen as insufficient rationality, and coinciding with this, a lack of scientific information and technical expertise. Also, a popular involvement in government was perceived to be a need. This created a demand for a scientific rational government, run by technocratic experts that was, at the same time, open to popular access. In principle, this idea is consistent with Dewey's thought, but what developed is a form of government that saw science, or the process of bringing knowledge to bear on problems that made interest groups the key mode of access to policy making. This solution appeared to meet the needs of the time, while in fact it was far off the mark. In all of this, Dewey's true and more appropriate alternative was lost. These conditions still exist. The American government is a seemingly, ailing government; but the only thing that is suggested is to have more science and give groups more "participative" access. In essence, virtual gridlock has resulted. One solution is to rediscover and accurately understand Dewey, who can help us rethink science and the knowledge process in government and the possibilities for citizen involvement in government.Ph. D.