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Endurance Sport and the American Philosophical Tradition analyzes the relationship between endurance sports and themes from the American philosophical tradition. The contributors write from a scholarly viewpoint but also informed through their own endurance sport participation.

Arguing, humanistically, that we live in a "human world" inescapably colored by meaning, this book shows why the pursuit of meaningfulness is not ethically innocent but must be subjected to critique. Pragmatist critique of meaning both embraces critical humanism and rejects theodicies postulating ultimate meaning in suffering.

W. V. Quine's occasional references to his ';pragmatism' have often been interpreted as suggesting a possible link to the American Pragmatism of Peirce, James, and Dewey. Quine, Conceptual Pragmatism, and the Analytic-Synthetic Distinction argues that the influence of pragmatism on Quine's philosophy is more accurately traced to his teacher C.I. Lewis and his conceptual pragmatism from Mind and the World Order, and his later An Analysis of Knowledge and Valuation. Quine's epistemological views share many affinities with Lewis's conceptual pragmatism, where knowledge is conceived as a conceptual framework pragmatically revised in light of what future experience reveals. Robert Sinclair further defends and elaborates on this claim by showing how Lewis's influence can be seen in several key episodes in Quine's philosophical development. This not only highlights a forgotten element of the epistemological backdrop to Quine's mid-century criticism of the analytic-synthetic distinction, but Sinclair further argues that it provides the central epistemological framework for the form and content of Quine's later naturalized conception of epistemology.

This book examines the contributions of William James, John Dewey, F.C.S. Schiller, C.S. Peirce, George Herbert Mead, and Jane Addams to a case for a pragmatist philosophy of history. Together, they expand our understanding on how we process the past, which impacts our present and our future.

In Pragmatic Philosophy of Religion: Melioristic Case Studies, Ulf Zackariasson argues for the fruitfulness of pragmatic philosophy of religion by bringing it to bear on a number of classical topics within the contemporary philosophy of religion. Zackariasson first outlines a version of pragmatic philosophy of religion that takes the pragmatic insistence on the primacy of practice to heart. Here, he shows that religious traditions and their secular counterparts transmit a number of paradigmatic responses that adherents can draw on in their encounters with human life's existential contingencies. He further discusses the upshot of this approach for how we think of miracles, religious diversity, and what it is to be religiously mistaken. In each case, Zackariasson shows that a pragmatic approach offers important novel perspectives and insights that contemporary (primarily analytic) philosophy of religion tends to neglect. By relating to debates and well-known positions within the contemporary philosophy of religion, he also makes these novel perspectives and insights concrete for those who are not already committed pragmatists. The case studies thus serve as invitations to constructive dialogue within an increasingly pluralistic philosophy of religion.

Richard Rorty, perhaps the most important philosopher of the past century, refused to write meaningfully about experience due to his postmodern inclination to associate experience with a belief in objectivity and foundational truths. Richard Rorty and the Problem of Postmodern Experience: A Reconstruction explores the context, reasoning, and consequences of this resistance. While for much of our history experience was valued for its potential to teach us about the world, Rorty and his fellow postmodern thinkers encouraged us to doubt the narrative that we can use experience to make epistemological progress. Rather than pursue universal truths about the world, Rorty suggested that we recognize all of our beliefs about the world as being social constructions. In his project to recover a concept of experience from within the framework Rorty has constructed, Tobias Timm describes how classical pragmatist theories of experience are nave about the problem of foundationalism. He also explains how the most common phenomenological work lacks an active subject; experience here is simply something that happens to us, rather than something we actively seek to improve. Timm demonstrates that despite Rorty's insistence that we talk about language instead of experience, there are strong experiential elements in his work. Rorty's romanticism, and his optimism about the accomplishments of western culture, are remedial to the pessimism of postmodern discussions about experience.

Ontology after Philosophical Psychology addresses the question of William James's continuity of consciousness, with a view to its possible actualizations. In particular, Michela Bella critically delineates Jamess discourse. In the wake of Darwins theory of evolution at the end of the nineteenth century, Jamess reflections emerged in the field of physiological psychology, where he developed for the case for a renewed epistemology and a new metaphysical framework to help us understand the most interesting theories and scientific discoveries about the human mind. Bella's analysis of the theme of continuity makes it possible to appreciate, both historically and theoretically, the importance of Jamess gradual transition from making observations of experimental psychology on the continuity of thought to developing an epistemological and ontological argument that continuity is a characteristic of experience and reality. This analysis makes it possible both to clarify Jamess position in relation to his historical context and to highlight the most original results of his work.

John Dewey was the most celebrated and publicly engaged American philosopher in the twentieth century. His naturalistic theory of ';experience' generated new approaches to education and democracy and re-grounded philosophy's search for truth in the needs of life as it is shared and lived. However, interpretations of Dewey after the linguistic turn have either obscured or rejected the considerable role that he gives to the non-discursive dimension of experience. In Dewey and the Aesthetic Unconscious: The Vital Depths of Experience, Bethany Henning argues that much classical American philosophy implicitly recognizes an unconscious dimension of mind that is distinct from Freud's theory. Although the unconscious that emerges within American thought has never been treated systematically, it found its fullest expression in Dewey's work, particularly in his theory of aesthetic experience. This dimension of mind illuminates the continuity between nature and culture, and it provides us with an account of why artwork is often successful at communicating meanings from the ecological and intimate dimensions of life, where discourse often fails. If the relationship between the human and the organic world has emerged as the definitive question of twenty-first century life, then the aesthetic unconscious stands as a resource for our ecological and intimate well-being.

Endurance Sport and the American Philosophical Tradition analyzes the relationship between endurance sports and themes from the American philosophical tradition. The contributors write from a scholarly viewpoint but also informed through their own endurance sport participation.

This book examines Richard Rorty's position that religious and metaphysical beliefs should simply be abandoned, and it proposes that Rorty's position is contradicted by what is a fundamental part of every human life: the phenomenon of human recognition of other people.

The Pragmatism and Prejudice of Oliver Wendell Holmes, Jr. examines the varied categories scholars have used to describe the philosophy of Oliver Wendell Holmes, Jr. These include, "Jobbist," Nihilist, Realist, Social Darwinist, Utilitarian, Positivist, Natural Law Theorist, and Pragmatist.

Charles Sanders Peirce developed a mature Christian faith under the influence of his father Benjamin Peirce and Frederic Dan Huntington, a teacher and pastor at Harvard. Peirce's Christian self-understanding and concern shape the development of his philosophical logic as well as the development and refinement of pragmatism.

From cultural figures such as Benjamin Franklin and Wendell Berry to philosophers such as Jane Addams and William James, this collection explores the usefulness of theoretical work in American philosophy and pragmatism to resilience practices in ecology, community, rurality, and psychology.

This book highlights, scrutinizes, and deploys Bernstein's philosophical research as it has intersected and impacted American and European philosophy. The chapters show the breadth and scope of his work while expanding key insights into new contexts and testing his work against thinkers outside the canon of his own scholarship.

Previous attempts to set up an Ethics based on the writings of Charles S. Peirce have generally begun and ended with the 1898 lecture, Philosophy and the Conduct of Life. It was in that lecture that Peirce famously argued that Theory and Practice should be kept distinct. In this book, Aaron Massecar argues that this lecture opens up a uniquely Peircean Ethics that brings theory into practice through an ethics of intelligently formed habits. This argument is first based on a re-reading of the 1898 lecture, then turns to the evolution of Peirce's Normative Sciences, specifically with reference to the role of Ethics as a Normative Science. Peirce initially leaves Ethics outside the sciences, saying that it is too practical, but he later changes his mind and begins to see the centrality of Ethics for determining right conduct based an appreciation of the ideals of conduct from Aesthetics. The result is a theory of Ethics as critical self-control that unifies the sciences under one general aim, as dictated by Peirce's basic model and his theory of inquiry: the removal of sources of irritation and doubt.The next step is to look at the objects of critical self-control. For that, Massecar looks to Peirce's work on habits: habits function as the bridging point between theory and practice. The book describes how habits can be brought under critical self-control through an active process of deliberative, thoughtful reflection. The end result is a description of intelligently formed habits that not only responds to critics of the 1898 lecture but that opens up a place for a uniquely Peircean Ethics.

This book highlights, scrutinizes, and deploys Bernstein's philosophical research as it has intersected and impacted American and European philosophy. This book shows the breadth and scope of his work while expanding key insights into new contexts and testing his work against thinkers outside the canon of his own scholarship.

Reconstructing the Personal Library of William James: Markings and Marginalia from the Harvard Library Collection is a much needed resource to facilitate archival and library research on the life and thought of James by providing scholars with the most comprehensive annotated catalog of his personal library.

This edited volume demonstrates that a virtue-centered approach to the ethical life is a consistent feature of William James's moral reasoning from the 1880s until his death. Yet, little else remains constant within his writings on these subjects, and this inconstancy furthers interest in his work over a century later.

The Pragmatism and Prejudice of Oliver Wendell Holmes, Jr. examines the varied categories scholars have used to describe the philosophy of Oliver Wendell Holmes, Jr. These include, "Jobbist," Nihilist, Realist, Social Darwinist, Utilitarian, Positivist, Natural Law Theorist, and Pragmatist.

This book gives the first complete, fully historicized account of Emersons metaphysics of cause and effect and its foundational position in his philosophy as a whole. Urbas tells the story of the making of a metaphysician and in so doing breaks with the postmodern, anti-metaphysical readings that have dominated Emerson scholarship since his philosophical rehabilitation began in late 1970s. This is an intellectual biography of Emerson the metaphysician but also a chapter in the cultural life-story of a concept synonymous, in the Transcendentalist period, with life itself, the story of the principle at the origin of all being and change. Emersons Metaphysics proposes an account of Emersons metaphysical thought as it unfolds in his writings, as it informs his philosophy as a whole, and as it reflects the intellectual and religious culture in which he lived and moved and had his being. This book will be of interest to philosophers, literary scholars, and students of English, philosophy, and intellectual and religious history who are interested in Emerson and the American Transcendentalist movement.

Virtue theory, natural law, deontology, utilitarianism, existentialism: these are the basic moral theories taught in "Ethics," "History of Philosophy," and "Introduction to Philosophy" courses throughout the United States. When the American philosopher William James (1842 - 1910) find his way into these conversations, there is uncertainty about where his thinking fits. While utilitarianism has become the default position for teaching James''s pragmatism and radical empiricism, this default position fails to address and explain James''s multiple criticisms of John Stuart Mill''s formulaic approach to questions concerning the moral life. Through close readings of James''s writings, the chapters in William James, Moral Philosophy, and the Ethical Life catalogue the ways in which James wants to avoid the following: (a) the hierarchies of Christian natural law theory, (b) the moral calculus of Mill''s utilitarianism, (c) the absolutism and principle-ism of Immanuel Kant''s deontology, and (d) the staticity of the virtues found in Aristotle''s moral theory. Elaborating upon and clarifying James''s differences from these dominant moral theories is a crucial feature of this collection. This collection, is not, however, intended to be wholly negative - that is, only describing to readers what James''s moral theory is not. It seeks to articulate the positive features of James''s ethics and moral reasoning: what does it mean to an ethical life, and how should we theorize about morality?

This book presents a nonstandard approach to epistemology. Where standard epistemology generally focuses on the certain knowledge the Greeks called episteme, the present focus is on some less assured modes of information. Its deliberations focus on such cognitively suboptimal processes as conjecture, guesswork, and plausible supposition.

Gabriel Marcel and American Philosophy: The Religious Dimension of Experience examines the philosophy of Gabriel Marcel and its relationship to key figures in classical American Philosophy, in particular Josiah Royce, William Ernest Hocking, and Henry Bugbee. Few scholars have taken sufficient note of the fact that Gabriel Marcel's thought is vitally informed by classical American philosophy.Marcel's essays on Royce offer a window into the soul of Marcel's recent philosophical development. The idealism of early Marcel stemmed from an omnipresent sense of a ';broken world'an experience of rent or tear within the tissue of experience similar to what John Dewey referred to as an ';inward laceration of the spirit.' Furthermore, Marcel's intuition concerning the primacy of intersubjective experience can help us understand W. E. Hocking's thought. Finally, Marcel's notion of l exigence ontologique clarifies his relationship to Henry Bugbee. Marcel and Bugbee explore the contour of experiencethe indigenous circuit of associations pertaining to the self as coesse. Through a reflexive act Marcel refers to as ';ingatherdness,' the self undergoes increasing degrees of unification by experiencing ';an act of faith made explicit only in a dialectical act of participation.'David W. Rodick shows that Marcel's relationship to these American philosophers is not coincidental, but rather the philosophical expression of his Christian faith. Marcel's most important legacy is his commitment to unity of Christian philosophizing, a unity derived from both reason and revelation. Its diversity stems from the objective plurality of what is pursued as well as the subjective plurality of those who pursue it. Christian philosophizing seeks a truth that every Christian believes can never be untrue to itself.

Aesthetic Transcendentalism is a philosophy endorsing the qualitative and creative aspects of nature. Theoretically it argues for a metaphysical dimension of nature that is aesthetically real, pluralistic, and prolific. It directs our attention to the rich complexity of immediate experience, the possibility of discovering new aesthetic features about the world, and the transformative potential of art as an organic expression. This book presents the philosophy in its relationship to its historical roots in the philosophic and artistic traditions of nineteenth-century North America. In this multidisciplinary study, Nicholas L. Guardiano brings together a philosophic and literary figure in Ralph Waldo Emerson, the scientifically minded philosopher Charles S. Peirce, and the plastic arts in the form of American landscape painting. Guardiano evaluates this constellation of philosophers and artists in global perspective as it relates to other historical theories of metaphysics and aesthetics, while simultaneously performing a cultural analysis that identifies an essential feature of the American mind. Aesthetic Transcendentalism thus possesses abiding significance for our vital interactions with nature, daily experiences, and contemplations of great works of art.Aesthetic Transcendentalism in Emerson, Peirce, and Nineteenth-Century American Landscape Painting will be of interest to scholars of American philosophy and American art history, especially specialists of Charles S. Peirce, Ralph Waldo Emerson, and the Hudson River School painters. It will also appeal to philosophers working on systematic metaphysical theories of nature.

Widely praised as a founder of modern semiotics and of the pragmatist tradition in philosophy, Charles S. Peirce (1839-1914) spent over forty years developing a philosophical system that addresses the fundamental problems of Western metaphysics, epistemology, and value theory. Although never formally completed, what emerges from Peirce's writings is a distinctive system, through an innovative semiotic or theory of signs and cognition, that combines with a robustly realist metaphysics that emphasizes the mind-independence of laws and other universals. Peirce's Empiricism: Its Roots and Its Originality explains this marriage of empiricism with realism by tracing the roots of Peirce's thought in the history of Western philosophy, with particular attention paid to his predecessors in the empiricist and the common sense traditions. By purging modern empiricism of its nominalistic metaphysics and its Cartesian assumptions about mind and knowledge, and by combining it with insights from sources as diverse as Duns Scotus and Charles Darwin, Peirce reinvents the idea that all our knowledge depends on sense perception while reaffirming the place of philosophy as a foundational field of inquiry.In Peirce's Empiricism, Aaron Bruce Wilson defends an interpretation of Peirce's philosophical work as forming a systematic whole, and develops the connections between Peirce, Reid, and the British empiricists. Wilson provides focused analyses of Peirce's accounts of experience, habit, perception, semeiosis, truth, and ultimate ends. This book will be of great value to students and scholars with interests in Peirce, American philosophy more broadly, modern philosophy, and semiotics.

This book integrates pragmatism and transcendental philosophy in examining the most serious problem defining the human condition, death and mortality. Its analysis of human limits and finitude is intended to be relevant to the concerns of philosophers specializing in, for example, transcendental philosophy, philosophical anthropology, pragmatism, Wittgenstein, and the philosophy of religion. Mortality is studied as providing a necessary framework within which questions concerning the meaningfulness or meaninglessness of human life become possible.

Richard Rorty is perhaps the most famous American philosopher internationally, and his later, neopragmatist philosophy is decidedly one of his most commented upon. Values, Valuations, and Axiological Norms in Richard Rortys Neopragmatism proposes different themes in order to delve into the enormous potential that Rortys later philosophical thought possesses, using the perspective of the axiological and normative dimensions. With reference to philosophers such as Kant, Dewey, Santayana, and Kolakowski, Krzysztof Piotr Skowronski argues that a democratic society is the basic axiological framework and that Rorty's normative focus is the melioration of democratic society. The novelty of this philosophy is that it pays special attention to discourses, narratives, and story-telling as containing within themselves axiological and normative aspects. This book presents these discourses as a way of constructing and reconstructing social reality, rather than as a means of describing reality from a detached perspective. According to this framework, human activity, well-being, and solidarity with other people should be evoked by us much more than any reference to God, the Truth, or absolute Values. This book is written for anyone with interests in American philosophy, intellectual history, or political philosophy.

The world of moral theory finds no place for the idea of integrity. The natural intellectual home of the idea of integrity is the American pragmatist tradition. Pragmatism makes possible an account of integrity that enables it to become philosophically central in thinking about morality. The idea of integrity enables what Dewey called ';a working theory of morality.' Other intellectual traditions, including those most prominent in the academic world of moral philosophy, ignore integrity because of its imprecision and its inability to deliver precise answers to questions about what is right or wrong, good or bad. Recovering Integrity: Moral Thought in American Pragmatism explains how integrity can and should become central in philosophical thought about morality. Only within the intellectual tradition of American pragmatism may integrity achieve the intellectual stature it deserves as the central idea in ordinary moral thought. The ideas of morally diverse communities are unified to a remarkable extent when seen through the moral lens of integrity. Diverse communities having diverse ways of life share similar understandings of morality; these similarities are important for understanding what morality fundamentally is in the human world. Philosophical efforts to explain ';the nature of morality' or ';the nature of right action' or ';the nature of the good' founder on their ignorance of moral diversity in the real worlds of human history and culture.