William James has traditionally been seen as a critic of evidentialism, with his claim that “Our passional nature not only lawfully may, but must, decide an option between propositions, whenever it is a genuine option that cannot by its nature be decided on intellectual grounds” being understood as saying that in certain cases we have the right to believe beyond what is certified by the evidence. However, there is an alternate, “expansive”, reading of James (defended most recently by Cheryl Misak, (...) Robert Talisse, and Scott Aikin) that portrays him not as criticizing evidentialism itself, but only as trying to expand our conception what we should count as evidence. There are two main strategies for defending this ‘expansive’ reading. The first approach relies on showing that the logic of James’s argument itself relies on highlighting a new type of evidence rather than rather than undermining the need for our beliefs to be grounded in evidence, while the second approach appeals to aspects of James’s biography to show that he always intended something closer to the expansive reading. It is argued here that neither approach is persuasive, and that the anti-evidentialist reading of James remains the most probable. (shrink)

Do the same epistemic standards govern scientific and religious belief? Or should science and religion operate in completely independent epistemic spheres? Commentators have recently been divided on William James’s answer to this question. One side depicts “The Will to Believe” as offering a separate-spheres defense of religious belief in the manner of Galileo. The other contends that “The Will to Believe” seeks to loosen the usual epistemic standards so that religious and scientific beliefs can both be justified by a unitary (...) set of evidentiary rules. I argue that James did build a unitary epistemology but not by loosening cognitive standards. In his psychological research, he had adopted the Comtian view that hypotheses and regulative assumptions play a crucial role in the context of discovery even though they must be provisionally adopted before they can be supported by evidence. “The Will to Believe” relies on this methodological point to achieve a therapeutic goal—to convince despairing Victorians that religious faith can be reconciled with a scientific epistemology. James argues that the prospective theist is in the same epistemic situation with respect to the “religious hypothesis” as the scientist working in the context of discovery. (shrink)

After noting some conditions of historical and contemporary context that favor a dialogue between pragmatism and East‐Asian thought, which could help generate a new international philosophical perspective, this essay focuses on several themes that pragmatism shares with classical Chinese philosophy. Among the interrelated themes explored are the primacy of practice, the emphasis on pluralism, context, and flux, a recognition of fallibilism, an appreciation of the powers of art for individual, social, and political reconstruction, the pursuit of perfectionist self‐cultivation in the (...) art of living, and the crucial role of embodiment in this melioristic pursuit. The last section defends this somaesthetic emphasis against some likely criticisms and closes with an example of how occidental and East‐Asian somatic thinking can be productively integrated. (shrink)

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 (...) was so obscure, why psychopathology and unusual experiences figured so prominently, or why he gave us so many examples and so little argument. To understand these persistent puzzles we need to do more than acknowledge James's indebtedness to Frederic Myers's conception of the subconscious. We need to read VRE in the context of the transatlantic network of experimental psychologists and psychical researchers who provided the primary intellectual inspiration for the book. Doing so not only locates and clarifies the underlying question that animated the work but also illuminates the structural and rhetorical similarities between VRE and Myers's Human Personality and Its Survival of Bodily Death. In contrast to the individual case studies of hysterics, mediums, and mystics produced by others in this network, both Myers and James adopted a natural-history approach in which they arranged examples of automatisms to produce a rhetorical effect, thus invoking science in order to evoke a religious response. Where Myers organized his examples to make a case for human survival of death, James organized his to make a case for the involvement of higher powers in the transformation of the self. Read in this way, VRE marks a dramatic shift from a religious preoccupation with life after death to a religious preoccupation with this-worldly self-transformation. (shrink)

Peirce remarks on several occasions in the 1790s on affinities between his evolutionary metaphysics and Schelling's Idealism, behind which, he avers, lies ‘the monstrous mysticism of the East’. What are these affinities? Why are they affinities with Schelling rather than with Hegel? And what is the mysticism in question? I argue that Schelling, like Peirce but unlike Hegel, is committed to evolution, not only across species boundaries, but also across the boundary between the inorganic and the organic. Moreover, Schelling, like (...) Peirce but unlike Hegel, embeds this account of evolution in an account of the evolution of God through love. The monstrous mysticism of the East, I argue, is Lurianic kabbalah, to which Schelling is demonstrably indebted, and which is committed to an evolutionary theism on which is based, if not an account of natural evolution, an account of reincarnation as a mechanism by which life-forms progress from inorganic to organic bodies as they develop their consciousness. Publicized by.. (shrink)

ArgumentThis essay considers the metaphors of projection in Hugo Münsterberg's theory of cinema spectatorship. Münsterberg (1863–1916), a German born and educated professor of psychology at Harvard University, turned his attention to cinema only a few years before his untimely death at the age of fifty-three. But he brought to the new medium certain lasting preoccupations. This account begins with the contention that Münsterberg's intervention in the cinema discussion pursued his well-established strategy of pitting a laboratory model against a clinical one, (...) in this case the “master-trope” of early cinema a spectatorship drawn from hysteria, hypnosis, and related phenomena like double-consciousness. Münsterberg's laboratory-oriented account also flowed from his account of cinema technology as an outgrowth of the apparatus of his own discipline of experimental psycho-physiology, which entailed a model of cinema spectatorship continuous with the epistemological setting of laboratory relations. I argue that inThe Photoplayand related writings projection functioned in three registers: material, psychological, and philosophical. Münsterberg's primary concern was with psychological projection, where he drew upon his own work in experimental aesthetics to articulate an account of how the basic automatisms of cinema produce a state of oscillation between immersion and distraction. I show how Münsterberg's experimental aesthetics drew upon German doctrines of aesthetic empathy, orEinfühlung, which Münsterberg sought to modify in accordance with the dynamic and temporal characteristics of psycho-physiological experiment. Finally, I argue that Münsterberg's cinema theory was enfolded in his action or double-standpoint theory, in which the transcendental self posits the material, objective conditions of laboratory experience as a means to know itself. This philosophical projection explained cinema's uncanny ability to suspend ordinary perceptions of space, time, and causality. It also made cinema uniquely suited for the philosophical emancipation of a popular mass audience. (shrink)

ABSTRACT : Alfred Fouillee's doctrine of ideas-forces approximates historically and intellectually William James’s theory of will. But Fouillee's criticism of pragmatism also has connections with Pierce's emphasis on the real and the analysis of concepts, and shows an influence of tychism approaching mysticism. -/- .