In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical t... more In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical theory we must understand how his approach in these areas of philosophy were a consequence of what he thought should be the starting point of philosophy, i.e., his metaphilosophy. Dewey prescribed that philosophers should make an effort to be "empirical" and to take "experience" seriously, but these claims are subject to misunderstandings. In the first section of this chapter I first clarify what they mean. In the second section I consider the difference that Dewey's form of empirical philosophy makes in ethics, and in a third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach. 1. Metaphilosophy: Experience as Method It is commonly claimed that Dewey, like other theorists in the twentieth century, sought an empirical grounding for ethics and sociopolitical theory. This is true, but it is not illuminating unless Dewey's own brand of empiricism and his views about experience as method are made clear. Dewey's criticism of these two areas of philosophy presupposed a methodology, and it was informed by the systematic mistakes that he detected in other areas of philosophy.
In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical t... more In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical theory we must understand how his approach in these areas of philosophy were a consequence of what he thought should be the starting point of philosophy, i.e., his metaphilosophy. Dewey prescribed that philosophers should make an effort to be "empirical" and to take "experience" seriously, but these claims are subject to misunderstandings. In the first section of this chapter I first clarify what they mean. In the second section I consider the difference that Dewey's form of empirical philosophy makes in ethics, and in a third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach.
n order to appreciate the radical and promising character of Dewey’s ethics and sociopolitical th... more n order to appreciate the radical and promising character of Dewey’s ethics and sociopolitical theory, we must understand how his approach in these areas of philosophy was a consequence of what he thought should be the starting point of philosophy, that is, his metaphilosophy. Dewey prescribed that philosophers should make an effort to be “empirical” and to take “experience” seriously, but these claims are subject to misunderstandings. The first section of this chapter clarifies what they mean. The second section considers the difference that Dewey’s form of empirical philosophy makes in ethics and third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach.
The centrality of "experience" for Pragmatism has been challenged. Neopragmatists insinuate that ... more The centrality of "experience" for Pragmatism has been challenged. Neopragmatists insinuate that experienced-centered pragmatists (ECP) are conservative in hanging on to a passé philosophical notion. This paper argues that, on the contrary, ECP continue to insist on experience because of its present relevance and its future potential for philosophy, but this requires understanding what the classical figures were trying to accomplish with the notion of experience. In the first section I remind readers what these functions are; the rest of the paper argues that experience continues to serve Pragmatism well, in particular in their view of inquiry. The notion of experience was what enabled Dewey to put forth a view of inquiry as guided by the qualitative that is still robust, defensible, and relevant, and that is not susceptible to the objections and dangers found in language centered Pragmatism (LCP). * Texas A&M University [[email protected]] 1. Brandom (2002: 5). 2. Rorty's call to eliminate experience in Pragmatism has led to the development of a more languagecentered pragmatism, sometimes called "neopragmatism". This language-centered strategy has become important in the work of figures such as Robert Brandom, Huw Price, Cheryl Misak, Michael Williams, and Bjørn Ramberg. ISSN: 2036-4091 2014, VI, 2 201
The centrality of “experience” for Pragmatism has been challenged.
Neopragmatists insinuate that ... more The centrality of “experience” for Pragmatism has been challenged. Neopragmatists insinuate that experienced-centered pragmatists (ECP) are conservative in hanging on to a passé philosophical notion. This paper argues that, on the contrary, ECP continue to insist on experience because of its present relevance and its future potential for philosophy, but this requires understanding what the classical figures were trying to accomplish with the notion of experience. In the first section I remind readers what these functions are; the rest of the paper argues that experience continues to serve Pragmatism well, in particular in their view of inquiry. The notion of experience was what enabled Dewey to put forth a view of inquiry as guided by the qualitative that is still robust, defensible, and relevant, and that is not susceptible to the objections and dangers found in language centered Pragmatism (LCP). The
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, a... more JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].
If Dewey were alive today he would be interested in and supportive of one of the most
radical and... more If Dewey were alive today he would be interested in and supportive of one of the most radical and insightful groups of feminist thinkers at the end of the twentieth century: Latina Lesbian Women in the U.S.A. (LLWU). Latina lesbians are only one of many marginalized groups in U.S. society whose existence is problematic from a certain predominant metaphysical perspective. According to this perspective, to have a multiple identity or to be in between cultures, genders, or races is to be ambiguous, impure, and therefore inauthentic or anomalous. This perspective is more than an academic abstraction. It is deeply embedded in the ways we are taught to experience or conceive the world
In recent years philosophers, political theorists, as well as legal and communication scholars ha... more In recent years philosophers, political theorists, as well as legal and communication scholars have proclaimed John Dewey as a predeces- sor, an influence, or a founding father of “Deliberative Democracy” (DD), and, more recently, of “Democratic Experimentalism” (DE). I argue, however, that there is room for questioning whether these recent trends in political theory capture the “thickness” and radical character of Dewey’s view. I explore some important differences between Dewey’s philosophy of democracy and some of the main tenets of DD and DE. The recent selective reconsiderations of Dewey’s philosophy in political theory fail to bring into the present dialogue the more radical Dewey. It is a failure to use Dewey in the most productive way.
In this essay I pay homage to one of the most important but neglected philosophers of liberation ... more In this essay I pay homage to one of the most important but neglected philosophers of liberation in Latin America, Luis Villoro, by considering what possible lessons we can learn from his phi- losophy about how to approach injustices in the Americas. Villoro was sympathetic to liberatory-leftist philosophies but he became concerned with the direction they took once they grew into philosophical movements centered on shared beliefs or on totalizing theories that presume global explanatory power. These movements became vulnerable to extremes or vices that un- dermine their liberatory promise. I examine some of these worrying tendencies among that body of literature roughly described as “decolonial thought.” After a concise presentation of Villoro and the decolonial turn, I consider four dangers that this new liberatory-leftist movement faces and why Villoro should be a significant voice as the decoloniality debate moves forward.
I provide an analysis and reconstruction of Dewey’s Lectures in China that supports making the t... more I provide an analysis and reconstruction of Dewey’s Lectures in China that supports making the text central to understanding Dewey’s socio-political philosophy and the source of insights for any contemporary pragmatist’s approach to socio-political problems. Dewey is in these Lectures, for the first time, making explicit his methodological and normative commitments that would guide the rest of his career as a socio-political philosopher. Moreover, one finds in them the key building blocks to Dewey’s approach to the themes of injustice, conflict, the dynamics of power and domination—topics that are important to understand his later writings and that can sharpen the critical and political teeth of Pragmatism.
El arte como experiencia suele leerse como el lugar donde se encuentra la estética de John Dewey.... more El arte como experiencia suele leerse como el lugar donde se encuentra la estética de John Dewey. Sin embargo, voy a sostener que es también un texto clave para entender algunos aspectos de su visión normativa del ideal de vida presupuesto en su ética y su política. Lo «estético» matiza cómo debería llevarse a cabo la reconstrucción moral y política; y, lo que es más importante, el concepto de «equilibrio» de El arte como experiencia resulta esencial para entender y apuntalar su concepción de una vida moral y política ideal. Aunque Dewey hizo del arte su paradigma de equilibrio, este último funciona como un concepto normativo en el resto de su obra, pues constituye un rasgo de la actividad ideal, del yo moral ideal y de la comunidad ideal. Para entender estas afirmaciones, necesitaré aclarar el concepto deweyano de equilibro y examinar los motivos por los que pensaba que era un ideal.
In his later works, John Dewey questioned some of the traditional assumptions about the nature an... more In his later works, John Dewey questioned some of the traditional assumptions about the nature and function of the qualitative in inquiry. Dewey foresaw what recent scientific accounts of human thinking are confirming: it is more complex, less linear, more emotional, affective, bodily-based, non-reflective, non-linguistic, non-conscious than philosophers have assumed. Commentators on Dewey have emphasized how inquiry is social, instrumental, and experimental, but for the most part have neglected the qualitative dimension of inquiry. The first section of this essay outlines the different forms that the neglect of the qualitative has taken in Dewey scholarship. The second addresses what Dewey means by the qualitative. The third presents nine specific functions the qualitative has on thinking (inquiry). The essay concludes in the fourth section with some implications of the view presented on the norma-tive dimension of Dewey's philosophy, and suggests which promising future inquiries remain open regarding the function of the qualitative in inquiry.
The recent discovery of the original manuscript Dewey wrote in preparation to his Lectures in Chi... more The recent discovery of the original manuscript Dewey wrote in preparation to his Lectures in China is an opportunity to revisit the question of what are the key texts in Dewey's socio-political philosophy. The assumption in Dewey's scholarship and teaching has been that The Public and its Problems or his other books on Liberalism are the main texts to be read. i While these texts are important, much that is fundamental and that distinguishes Dewey's approach from others would be missed without reading the Lectures. I will provide an analysis and reconstruction of this new manuscript that supports making the text central to understanding Dewey's socio-political philosophy and the source of insights for any contemporary pragmatist's approach to socio-political problems. Dewey is in these Lectures, for the first time, making explicit his methodological and normative commitments that would guide the rest of his career as a socio-political philosopher. Moreover, one finds in them the key building blocks to Dewey's approach to the themes of injustice, conflict, the dynamics of power and domination; topics which are important to understand his later writings and that can sharpen the critical and political teeth of Pragmatism. The Lectures are evidence that Dewey " between 1919 and 1923 was actively involved in the project of developing a social philosophy. " ii Consistent with the rest of his philosophy, Dewey ventures into this area of research by first addressing metaphilosophical issues: what should be the starting point of socio-political philosophy? what is the most common one in this area of philosophy? what basic shared mistakes they tend to make, in spite of their differences? What should be our starting point if we wish to avoid these mistakes and what should be the basis for our empirical claims and our more normative prescriptions? This is why Dewey organized the lectures the way he did. We can see from the titles of the lectures below a progression from metaphilosophical issues to specific topics he considered later in The Public and its Problems and his other books on Liberalism.
In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical t... more In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical theory we must understand how his approach in these areas of philosophy were a consequence of what he thought should be the starting point of philosophy, i.e., his metaphilosophy. Dewey prescribed that philosophers should make an effort to be "empirical" and to take "experience" seriously, but these claims are subject to misunderstandings. In the first section of this chapter I first clarify what they mean. In the second section I consider the difference that Dewey's form of empirical philosophy makes in ethics, and in a third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach. 1. Metaphilosophy: Experience as Method It is commonly claimed that Dewey, like other theorists in the twentieth century, sought an empirical grounding for ethics and sociopolitical theory. This is true, but it is not illuminating unless Dewey's own brand of empiricism and his views about experience as method are made clear. Dewey's criticism of these two areas of philosophy presupposed a methodology, and it was informed by the systematic mistakes that he detected in other areas of philosophy.
In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical t... more In order to appreciate the radical and promising character of Dewey's ethics and sociopolitical theory we must understand how his approach in these areas of philosophy were a consequence of what he thought should be the starting point of philosophy, i.e., his metaphilosophy. Dewey prescribed that philosophers should make an effort to be "empirical" and to take "experience" seriously, but these claims are subject to misunderstandings. In the first section of this chapter I first clarify what they mean. In the second section I consider the difference that Dewey's form of empirical philosophy makes in ethics, and in a third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach.
n order to appreciate the radical and promising character of Dewey’s ethics and sociopolitical th... more n order to appreciate the radical and promising character of Dewey’s ethics and sociopolitical theory, we must understand how his approach in these areas of philosophy was a consequence of what he thought should be the starting point of philosophy, that is, his metaphilosophy. Dewey prescribed that philosophers should make an effort to be “empirical” and to take “experience” seriously, but these claims are subject to misunderstandings. The first section of this chapter clarifies what they mean. The second section considers the difference that Dewey’s form of empirical philosophy makes in ethics and third section the difference it makes in approaching sociopolitical problems. Dewey proposes a much more radical approach than similar contemporary approaches that are interested in a shift from traditional approaches centered on ideal theories and abstractions toward a more nonideal contextualist, problem-centered, and inquiry-oriented approach.
The centrality of "experience" for Pragmatism has been challenged. Neopragmatists insinuate that ... more The centrality of "experience" for Pragmatism has been challenged. Neopragmatists insinuate that experienced-centered pragmatists (ECP) are conservative in hanging on to a passé philosophical notion. This paper argues that, on the contrary, ECP continue to insist on experience because of its present relevance and its future potential for philosophy, but this requires understanding what the classical figures were trying to accomplish with the notion of experience. In the first section I remind readers what these functions are; the rest of the paper argues that experience continues to serve Pragmatism well, in particular in their view of inquiry. The notion of experience was what enabled Dewey to put forth a view of inquiry as guided by the qualitative that is still robust, defensible, and relevant, and that is not susceptible to the objections and dangers found in language centered Pragmatism (LCP). * Texas A&M University [[email protected]] 1. Brandom (2002: 5). 2. Rorty's call to eliminate experience in Pragmatism has led to the development of a more languagecentered pragmatism, sometimes called "neopragmatism". This language-centered strategy has become important in the work of figures such as Robert Brandom, Huw Price, Cheryl Misak, Michael Williams, and Bjørn Ramberg. ISSN: 2036-4091 2014, VI, 2 201
The centrality of “experience” for Pragmatism has been challenged.
Neopragmatists insinuate that ... more The centrality of “experience” for Pragmatism has been challenged. Neopragmatists insinuate that experienced-centered pragmatists (ECP) are conservative in hanging on to a passé philosophical notion. This paper argues that, on the contrary, ECP continue to insist on experience because of its present relevance and its future potential for philosophy, but this requires understanding what the classical figures were trying to accomplish with the notion of experience. In the first section I remind readers what these functions are; the rest of the paper argues that experience continues to serve Pragmatism well, in particular in their view of inquiry. The notion of experience was what enabled Dewey to put forth a view of inquiry as guided by the qualitative that is still robust, defensible, and relevant, and that is not susceptible to the objections and dangers found in language centered Pragmatism (LCP). The
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, a... more JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].
If Dewey were alive today he would be interested in and supportive of one of the most
radical and... more If Dewey were alive today he would be interested in and supportive of one of the most radical and insightful groups of feminist thinkers at the end of the twentieth century: Latina Lesbian Women in the U.S.A. (LLWU). Latina lesbians are only one of many marginalized groups in U.S. society whose existence is problematic from a certain predominant metaphysical perspective. According to this perspective, to have a multiple identity or to be in between cultures, genders, or races is to be ambiguous, impure, and therefore inauthentic or anomalous. This perspective is more than an academic abstraction. It is deeply embedded in the ways we are taught to experience or conceive the world
In recent years philosophers, political theorists, as well as legal and communication scholars ha... more In recent years philosophers, political theorists, as well as legal and communication scholars have proclaimed John Dewey as a predeces- sor, an influence, or a founding father of “Deliberative Democracy” (DD), and, more recently, of “Democratic Experimentalism” (DE). I argue, however, that there is room for questioning whether these recent trends in political theory capture the “thickness” and radical character of Dewey’s view. I explore some important differences between Dewey’s philosophy of democracy and some of the main tenets of DD and DE. The recent selective reconsiderations of Dewey’s philosophy in political theory fail to bring into the present dialogue the more radical Dewey. It is a failure to use Dewey in the most productive way.
In this essay I pay homage to one of the most important but neglected philosophers of liberation ... more In this essay I pay homage to one of the most important but neglected philosophers of liberation in Latin America, Luis Villoro, by considering what possible lessons we can learn from his phi- losophy about how to approach injustices in the Americas. Villoro was sympathetic to liberatory-leftist philosophies but he became concerned with the direction they took once they grew into philosophical movements centered on shared beliefs or on totalizing theories that presume global explanatory power. These movements became vulnerable to extremes or vices that un- dermine their liberatory promise. I examine some of these worrying tendencies among that body of literature roughly described as “decolonial thought.” After a concise presentation of Villoro and the decolonial turn, I consider four dangers that this new liberatory-leftist movement faces and why Villoro should be a significant voice as the decoloniality debate moves forward.
I provide an analysis and reconstruction of Dewey’s Lectures in China that supports making the t... more I provide an analysis and reconstruction of Dewey’s Lectures in China that supports making the text central to understanding Dewey’s socio-political philosophy and the source of insights for any contemporary pragmatist’s approach to socio-political problems. Dewey is in these Lectures, for the first time, making explicit his methodological and normative commitments that would guide the rest of his career as a socio-political philosopher. Moreover, one finds in them the key building blocks to Dewey’s approach to the themes of injustice, conflict, the dynamics of power and domination—topics that are important to understand his later writings and that can sharpen the critical and political teeth of Pragmatism.
El arte como experiencia suele leerse como el lugar donde se encuentra la estética de John Dewey.... more El arte como experiencia suele leerse como el lugar donde se encuentra la estética de John Dewey. Sin embargo, voy a sostener que es también un texto clave para entender algunos aspectos de su visión normativa del ideal de vida presupuesto en su ética y su política. Lo «estético» matiza cómo debería llevarse a cabo la reconstrucción moral y política; y, lo que es más importante, el concepto de «equilibrio» de El arte como experiencia resulta esencial para entender y apuntalar su concepción de una vida moral y política ideal. Aunque Dewey hizo del arte su paradigma de equilibrio, este último funciona como un concepto normativo en el resto de su obra, pues constituye un rasgo de la actividad ideal, del yo moral ideal y de la comunidad ideal. Para entender estas afirmaciones, necesitaré aclarar el concepto deweyano de equilibro y examinar los motivos por los que pensaba que era un ideal.
In his later works, John Dewey questioned some of the traditional assumptions about the nature an... more In his later works, John Dewey questioned some of the traditional assumptions about the nature and function of the qualitative in inquiry. Dewey foresaw what recent scientific accounts of human thinking are confirming: it is more complex, less linear, more emotional, affective, bodily-based, non-reflective, non-linguistic, non-conscious than philosophers have assumed. Commentators on Dewey have emphasized how inquiry is social, instrumental, and experimental, but for the most part have neglected the qualitative dimension of inquiry. The first section of this essay outlines the different forms that the neglect of the qualitative has taken in Dewey scholarship. The second addresses what Dewey means by the qualitative. The third presents nine specific functions the qualitative has on thinking (inquiry). The essay concludes in the fourth section with some implications of the view presented on the norma-tive dimension of Dewey's philosophy, and suggests which promising future inquiries remain open regarding the function of the qualitative in inquiry.
The recent discovery of the original manuscript Dewey wrote in preparation to his Lectures in Chi... more The recent discovery of the original manuscript Dewey wrote in preparation to his Lectures in China is an opportunity to revisit the question of what are the key texts in Dewey's socio-political philosophy. The assumption in Dewey's scholarship and teaching has been that The Public and its Problems or his other books on Liberalism are the main texts to be read. i While these texts are important, much that is fundamental and that distinguishes Dewey's approach from others would be missed without reading the Lectures. I will provide an analysis and reconstruction of this new manuscript that supports making the text central to understanding Dewey's socio-political philosophy and the source of insights for any contemporary pragmatist's approach to socio-political problems. Dewey is in these Lectures, for the first time, making explicit his methodological and normative commitments that would guide the rest of his career as a socio-political philosopher. Moreover, one finds in them the key building blocks to Dewey's approach to the themes of injustice, conflict, the dynamics of power and domination; topics which are important to understand his later writings and that can sharpen the critical and political teeth of Pragmatism. The Lectures are evidence that Dewey " between 1919 and 1923 was actively involved in the project of developing a social philosophy. " ii Consistent with the rest of his philosophy, Dewey ventures into this area of research by first addressing metaphilosophical issues: what should be the starting point of socio-political philosophy? what is the most common one in this area of philosophy? what basic shared mistakes they tend to make, in spite of their differences? What should be our starting point if we wish to avoid these mistakes and what should be the basis for our empirical claims and our more normative prescriptions? This is why Dewey organized the lectures the way he did. We can see from the titles of the lectures below a progression from metaphilosophical issues to specific topics he considered later in The Public and its Problems and his other books on Liberalism.
Alcoff i raised a thought provocative diagnosis about a serious problem in our profession: " the ... more Alcoff i raised a thought provocative diagnosis about a serious problem in our profession: " the demographic challenge, " i.e., the problem of representation in the discipline. While inspired and in agreement with Alcoff's main argument, this paper extends Alcoff's line of inquiry a bit further, reexamines some of its assumptions, and issues some warnings for those sympathetic to Alcoff's diagnosis and solution. In the first section I reconstruct and examine Alcoff's argument, in particular her claim that unquestioned forms of " universalism " are partly responsible for making little progress in today's demographic challenge. Instead, Alcoff suggests as part of her solution that philosophy must embrace " contextualism. " This is key in order for philosophy to give such context-relative factors as culture, race, and gender their due importance and be more ready to ameliorate its demographic challenge. In the second section I elaborate further the distinction between universalism and contextualism. I argue that even though Alcoff's diagnosis and solution is correct, not all contextualisms are created equal. There are important differences among contextualists that bear directly on the issue of the extent to which such contextual factors as culture, race, and gender should be central to philosophical inquiry. More importantly, we must be aware that there are forms of contextualism in philosophy that may be as counterproductive as universalism. In the third section I argue that some dangers or forms of " contextualism gone wild " were already the concern of Latin American philosopher Risieri Frondizi in 1949. ii There is such a thing as philosophy stressing too much such contextual factors as ethnicity and the political as a mere reaction to the evils of universalism in the history of philosophy. In the fourth section I draw on some possible lessons for Latino philosophy in the history of Latin jazz to strengthen Frondizi's argument. In the final section I summarize the possible lessons learned from this inquiry and suggest what work remains to be done in our struggle to ameliorate the " demographic challenge " in philosophy. Universalism and philosophy's refusal to engage with its demographic challenges In Linda Martín Alcoff's 2012 excellent presidential address at the American Philosophical Association she alerted us to the often unspoken but well-known truth that we are demographically challenged. " In comparison to most academic disciplines, our profession does not even come close to representing the diversity of our current population. While many professional philosophers know this, it is considered a sociological problem at best and not relevant to philosophical inquiry. Alcoff argues that the problem of being demographically challenged should be a source of philosophical reflection and should unite philosophers in the United States across the usual tribal divides between analytics and continentals. The inattention of philosophers to this problem cuts across these customary divisions. In fact, a more relevant divide between philosophers today is between those philosophers that are universalist and those that are contextualists, for it is in part the grip of the former that has kept philosophy from taking demographics seriously. One could reconstruct the context of Alcoff's presidential address in terms of presenting the following problem, diagnosis, and possible solution. Problem: philosophy is demographically challenged
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Papers by gregory pappas
Neopragmatists insinuate that experienced-centered pragmatists (ECP) are
conservative in hanging on to a passé philosophical notion. This paper argues that, on
the contrary, ECP continue to insist on experience because of its present relevance and
its future potential for philosophy, but this requires understanding what the classical
figures were trying to accomplish with the notion of experience. In the first section
I remind readers what these functions are; the rest of the paper argues that experience
continues to serve Pragmatism well, in particular in their view of inquiry. The notion
of experience was what enabled Dewey to put forth a view of inquiry as guided by
the qualitative that is still robust, defensible, and relevant, and that is not susceptible
to the objections and dangers found in language centered Pragmatism (LCP).
The
radical and insightful groups of feminist thinkers at the end of the twentieth century: Latina
Lesbian Women in the U.S.A. (LLWU). Latina lesbians are only one of many marginalized
groups in U.S. society whose existence is problematic from a certain predominant metaphysical
perspective. According to this perspective, to have a multiple identity or to be in between
cultures, genders, or races is to be ambiguous, impure, and therefore inauthentic or anomalous.
This perspective is more than an academic abstraction. It is deeply embedded in the ways we are
taught to experience or conceive the world
Neopragmatists insinuate that experienced-centered pragmatists (ECP) are
conservative in hanging on to a passé philosophical notion. This paper argues that, on
the contrary, ECP continue to insist on experience because of its present relevance and
its future potential for philosophy, but this requires understanding what the classical
figures were trying to accomplish with the notion of experience. In the first section
I remind readers what these functions are; the rest of the paper argues that experience
continues to serve Pragmatism well, in particular in their view of inquiry. The notion
of experience was what enabled Dewey to put forth a view of inquiry as guided by
the qualitative that is still robust, defensible, and relevant, and that is not susceptible
to the objections and dangers found in language centered Pragmatism (LCP).
The
radical and insightful groups of feminist thinkers at the end of the twentieth century: Latina
Lesbian Women in the U.S.A. (LLWU). Latina lesbians are only one of many marginalized
groups in U.S. society whose existence is problematic from a certain predominant metaphysical
perspective. According to this perspective, to have a multiple identity or to be in between
cultures, genders, or races is to be ambiguous, impure, and therefore inauthentic or anomalous.
This perspective is more than an academic abstraction. It is deeply embedded in the ways we are
taught to experience or conceive the world