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William James's The Varieties of Religious Experience is one of the world's most popular attempts to meld science and religion. Academic reviews of the book were mixed in Europe and America, however, and prominent contemporaries, unsure whether it was science or theology, struggled to interpret it. James's reliance on an inherently ambiguous understanding of the subconscious as a means of bridging between religion and science accounts for some of the interpretive difficulties, but it does not explain why his overarching question (...) |
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Debates over the relative priority of experience and language have been among some of the most vexed, but also generative, disputes in pragmatist philosophy over the past few decades. These debates have, however, run into the ground such that both positions find themselves at a definitive standstill. I argue for a rejuvenation of pragmatism by way of moving beyond both the experience option (here represented by Dewey) and the linguistic turn in pragmatism (here represented by Brandom). We can move beyond (...) |
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Pragmatism is often thought to be incompatible with realism, the view that there are knowable mind-independent facts, objects, or properties. In this article, I show that there are, in fact, realist versions of pragmatism and argue that a realist pragmatism of the right sort can make important contributions to such fields as religious ethics and philosophy of religion. Using William James's pragmatism as my primary example, I show (1) that James defended realist and pluralist views in metaphysics, epistemology, ethics, and (...) |
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The purpose of this article is to enlist the work of the American philosopher and psychologist William James in order to investigate the deeper significance of humor. It is neither James’s character nor anything he states directly about humor or laughter that is under discussion here, but the cosmos as grasped through his bold metaphysics and rich phenomenological observations. The thought of James, it is argued, discloses our inherence within a universe rife with ambiguity, complexity, and incongruity. I explore how (...) |
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. In Minding God Gregory Peterson takes a careful look at the kind of freedom that human persons have. He concludes that humans are constrained to be free and unpacks this into a version of compatibilism. That is, humans are not metaphysically free under current existence because of the causal determination inherent in their physical nature, but they can take credit for the origination of selfforming decisions because the causes occur inside of us. Peterson does advocate an eschatological hope looking (...) |
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Our paper is concerned with theories of direct perception in ecological psychology that first emerged in the second half of the twentieth century. Ecological psychology continues to be influential among philosophers and cognitive scientists today who defend a 4E (embodied, embedded, extended, enactive) approach to the scientific study of cognition. Ecological psychologists have experimentally investigated how animals are able to directly perceive their surrounding environment and what it affords to them. We pursue questions about direct perception through a discussion of (...) |
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While historians of pragmatism often present William James as the founder of the “subjectivist” wing of pragmatism that came back into prominence with the writings of Richard Rorty, Hilary Putnam has argued that James’s views are actually much closer to Peirce’s (and Putnam’s own). Putnam does so by noting that James distinguishes two sorts of truth: “temporary truth,” which is closer to a subjective notion of warranted assertibility, and “absolute truth,” which is closer to Peirce’s own comparatively objective notion of (...) |
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In this article, I argue that William Jamess concept of truth can be interpreted accurately if we pay attention to the radical empiricism that underlines the notion in all of James's later writings and if we also see radical empiricism as a type of process thought. When we acknowledge these two conditions, we can see how Cheryl Misak is mistaken in reinscribing subjectivism back into Jamess radical empiricism, which attempted to overcome the subject-object distinction in the first place. In reading (...) |
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The article explores the connection between James's " radical empiricism " and Deleuze's " transcendental empiricism " with a particular focus on the concept of " pure experience. " It argues for the substantial nature of this connection in terms of both philosophical motivations and formal innovations. Both thinkers are motivated to construct " better " empiricisms that do not complacently accept conventional conceptual representations as exhaustive of the real. Moreover, radical empiricism develops a latent critique of representational models of (...) |
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In this paper James’s pluralism is examined in light of his critiques of ‘intellectualism’ and monistic idealism in order to elucidate his relationship to Hegel. Contrary to the strong anti-Hegelianism found throughout the writings of James, Hegel’s dialectic and speculative logic are able to give a rational account of the continuity of objects and relations within experience that James struggled to articulate in A Pluralistic Universe. Neither James nor Hegel is an absolute pluralist or monist due to the interdependence of (...) |
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Hilary Putnam has been both a forceful champion and penetrating critic of pragmatism. The goal of this paper is to compare and contrast main themes and theses of his philosophy with those associated with pragmatic thought. The task is complicated by the fact that what counts as a pragmatic position is itself not well-defined. To narrow matters down I focus on the writings of the Classic American Pragmatists: Peirce, James, and Dewey, whose work Putnam usually has in mind. The task (...) |
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Neutral monism is the view that both ‘mind’ and ‘matter’ are grounded in a more fundamental form of reality that is intrinsically neither mental nor material. It has often been treated as an odd fringe theory deserving of at most a footnote in the broader philosophical debates. Yet such attitudes do a grave disservice to its sophistications and significance for late nineteenth and early twentieth-century philosophy of mind and psychology. This paper sheds light on this neglected view by situating it (...) |
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This article picks up from William James's pragmatism and metaphysics of experience, as expressed in his “radical empiricism,” and further develops this Jamesian pragmatist approach to uncertainty and ignorance by connecting it to phenomenological thought. The Jamesian pragmatist approach avoids both a “crude naturalism” and an “absolutist rationalism,” and allows for identification of intimations of the sacred in both scientific and religious practices—which all, in their respective ways, try to make sense of a complex world. Analogous to religious practices, emotion (...) |
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The self is a common yet unclear theme in addiction studies. William James's model of self provides a framework to explore the experience of self. His model details the subjective and objective constituents, the sense of self‐continuity through time, and the ephemeral and plural nature of the changing self. This exploration yields insights into the self that can be usefully applied to subjective experiences with psychoactive drugs of addiction. Results of this application add depth to the common understanding of self (...) |
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This article proposes an integrative reading of Peirce's and James's philosophies, which aims to figure out the main features of a shared pragmatist metaphysics. Two methodologies are adopted to reach this goal: a historical scrutiny of sources, prevalent in the first part, and a theoretical investigation of Peirce's and James's philosophies, in the second and third parts. The first part analyzes Peirce's and James's proximity, which lies in their common understanding of pragmatism as an anti-dogmatic method in philosophy, and their (...) |
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