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Experience and its modes

New York: Cambridge University Press (1933)

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  1. We Are History: The Outlines of a Quasi-Substantive Philosophy of History.Zoltán Boldizsár Simon - 2016 - Rethinking History 20 (2):259-279.
    In times of a felt need to justify the value of the humanities, the need to revisit and re-establish the public relevance of the discipline of history cannot come as a surprise. On the following pages I will argue that this need is unappeasable by scholarly proposals. The much desired revitalization of historical writing lies instead in reconciling ourselves with the dual meaning of the word history, in exploring the necessary interconnection between history understood as the course of events and (...)
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  • (1 other version)What counts as research?Lawrence Stenhouse - 1981 - British Journal of Educational Studies 29 (2):103-114.
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  • Oakeshott on Practice, Normative Thought and Political Philosophy.Davide Orsi - 2015 - British Journal for the History of Philosophy 23 (3):545-568.
    This paper examines Michael Oakeshott's ideas on the relation between political philosophy and normative thought. To this end, some of the most controversial concepts of his thought are considered in the context of the philosophical debates that developed after the success of analytic philosophy and, in particular, of Ayer's Language, Truth, and Logic. First, the paper argues that, in contrast to analytic and ordinary language thinkers, Oakeshott defends the legitimacy and the rationality of normative thinking. To this end, the importance (...)
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  • Special issue of Cosmos + Taxis: Oakeshott.Leslie Marsh - 2014 - Cosmos + Taxis 1 (3).
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  • (1 other version)Instrumentalism, Civil Association and the Ethics of Health Care: Understanding the “Politics of Faith”. [REVIEW]Peter R. Sedgwick - 2013 - Health Care Analysis 21 (3):208-223.
    This paper offers critical reflection on the contemporary tendency to approach health care in instrumentalist terms. Instrumentalism is means-ends rationality. In contemporary society, the instrumentalist attitude is exemplified by the relationship between individual consumer and a provider of goods and services. The problematic nature of this attitude is illustrated by Michael Oakeshott’s conceptions of enterprise association and civil association. Enterprise association is instrumental; civil association is association in terms of an ethically delineated realm of practices. The latter offers a richer (...)
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  • (1 other version)What Counts as Research?Lawrence Stenhouse - 1981 - British Journal of Educational Studies 29 (2):103 - 114.
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  • Applied Philosophy and Business Ethics.Matthew Kieran - 1995 - Journal of Applied Philosophy 12 (2):175-187.
    Given the socio‐economic incentives for academic relevance, the sceptic may well challenge the academic integrity of the evolving discipline of business ethics. For, the question is, how could such an emerging field of enquiry constitute applied philosophy? I critically examine certain arguments, principally advanced by Michael Oakeshott and Stephen Clark, which might be thought to underwrite such scepticism, via a wholesale suspicion of applied ethics. Yet, I argue, philosophy can be and is properly concerned with our practical experience and actions. (...)
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  • Oakeshott on science as a mode of experience.ron Kaldis - 2009 - Zygon 44 (1):169-196.
    I offer a critical exposition and reconstruction of Michael Oakeshott's views on natural science. The principal aim is to enrich Oakeshott's modal schema by throwing light on it in terms of its internal consistency and by bringing to bear on it recent developments in philosophy in general and the philosophy of science in particular. The discussion brings out the special place reserved for philosophy, the crucial tenet of the separateness of these modes seen as Leibnizian monads as well as the (...)
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  • The politics of equilibrium.Robert Grant - 1992 - Inquiry: An Interdisciplinary Journal of Philosophy 35 (3-4):423 – 446.
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  • A storm from paradise: Liberalism and the problem of time.Jacob Segal - 1994 - Critical Review: A Journal of Politics and Society 8 (1):23-48.
    The tendency of classical politics to embed the individual in universal and transcendental patterns of action followed in part from the recognition of the futility of unpredictable action oriented to the individual's transient personal future. By contrast, F. A. Hayek argues for liberalism and the rule of law because it is instrumental to the achievement of human ends. Michael Oakeshott, however, claims that freedom is a value in itself, and that liberalism should emphasize moral autonomy because the moral life is (...)
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  • Themed issue on Oakeshott.Gene Callahan & Leslie Marsh - 2014 - Cosmos + Taxis 1 (3).
    A themed issue on the work of Michael Oakeshott.
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  • Oakeshott on Science as a Mode of Experience.Byron Kaldis - 2009 - Zygon 44 (1):169-196.
    Abstract.I offer a critical exposition and reconstruction of Michael Oakeshott's views on natural science. The principal aim is to enrich Oakeshott's modal schema by throwing light on it in terms of its internal consistency and by bringing to bear on it recent developments in philosophy in general and the philosophy of science in particular. The discussion brings out the special place reserved for philosophy, the crucial tenet of the separateness of these modes seen as Leibnizian monads as well as the (...)
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  • Feyerabend on Science and Education.Ian James Kidd - 2013 - Journal of Philosophy of Education 47 (3):407-422.
    This article offers a sympathetic interpretation of Paul Feyerabend's remarks on science and education. I present a formative episode in the development of his educational ideas—the ‘Berkeley experience'—and describe how it affected his views on the place of science within modern education. It emerges that Feyerabend arrived at a conception of education closely related to that of Michael Oakeshott and Martin Heidegger—that of education as ‘releasement’. Each of those three figures argued that the purpose of education was not to induct (...)
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  • The Four Points of the Compass.James Alexander - 2012 - Philosophy 87 (1):79-107.
    Philosophy has four forms: wonder, faith, doubt and scepticism. These are not separate categories, but separate ideal possibilities. Modern academic philosophy has fallen, for several centuries, into an error: which is the error of supposing that philosophy is only what I call doubt. Philosophy may be doubt: indeed, it is part of my argument that this is undeniably one element of, or one possibility in, philosophy; but doubt is only one of four points of the compass. In this essay I (...)
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  • (1 other version)Millett's rationalist error.Ross Elliot Eddington - 2003 - Hypatia 18 (3):193-211.
    : This article examines Millett's condemnation of Ruskin in Sexual Politics (1977) to demonstrate that Ruskin's views on women are the product of a specific mode of experience—one that precludes his views being representative of traditional Victorian patriarchy. The article uses Oakeshott's philosophical framework of different modes of experience to illustrate that Millett narrowly interprets Ruskin's statements on women from her own modal perspective without considering his broader belief in the imaginative over the rational faculty.
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  • Our relations with the past.Mark Day - 2008 - Philosophia 36 (4):417-427.
    The approach that philosophers have taken to history has too often been one-dimensional. It is my aim in this paper to map out a future multi-dimensional philosophy of history, by invoking the notion of a relation with the past, and by arguing for the philosophical relevance of multiple such relations.
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  • (1 other version)Education, culture and the concept of understanding.J. Reynolds - 1972 - Educational Philosophy and Theory 4 (1):11–28.
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  • Towards an educationally meaningful curriculum: Epistemic holism and knowledge integration revisited.David Carr - 2007 - British Journal of Educational Studies 55 (1):3-20.
    Despite the 'progressive' influence of the English Plowden Report and Scottish Primary Memorandum on British primary curricula from the 1960s onwards, secondary education has generally continued to follow a more traditional subject-centred route and post-war educational theorists have not generally been favourably inclined to other than subject-based modes of curriculum planning and organisation. However, in the light of current curriculum reviews on both sides of the Scottish border-callingfor more educationally meaningful curricula-the perennial issue of how school knowledge might best be (...)
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  • Religion and the mode of practice in Michael Oakeshott.Elizabeth Corey - 2009 - Zygon 44 (1):139-151.
    Michael Oakeshott's religious view of the world stands behind much of his political and philosophical writing. In this essay I first discuss Oakeshott's view of religion and the mode of practice in his own terms. I attempt next to illuminate his idea of religion by describing it in less technical language, drawing upon other thinkers such as Georg Simmel and George Santayana, who share similar views. I then evaluate Oakeshott's view as a whole, considering whether his ideas about religion can (...)
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  • Phenomenology as a critique of politics.Hwa Yol Jung - 1982 - Human Studies 5 (1):161 - 181.
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  • (2 other versions)Philosophical doggedness.Elizabeth V. Spelman - 2001 - Hypatia 21 (4):232-238.
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  • Life Stories: Beyond Construction.Ann Eide - 2012 - Journal of Critical Realism 11 (2):139-162.
    This article explores the way in which certain theoretical frameworks and analytical procedures combine to present stories about experience as objects of no depth, confusing this artefact with the phenomenon studied. By pointing out abusive potentials in a constructivist approach, it is argued that critical realism is needed in the field of narrative analysis. The creation of life stories as well as the project of analysing them involve interaction with a material world, and elaboration on it. We meet the Other, (...)
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  • Dennett’s deism.Craig Ross - 2012 - International Journal for Philosophy of Religion 71 (3):221-238.
    To suggest that Daniel Dennett is a deist is to invite ridicule. Dennett is both an avowed atheist and defender of naturalism in philosophy. Yet if we pay heed to the entirety of Dennett’s claims a curious picture emerges. My suggestion is that Hegel and Marx represent the rival responses to what we might call the modern predicament: what is the nature of existence in a world which seems a mechanism? Dennett’s response to this question is Hegelian, and involves a (...)
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  • (1 other version)Introduction to the symposium.Leslie Marsh - 2009 - Zygon 44 (1):133-137.
    Symposium of Oakeshott on religion, science and politics.
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  • The Aesthetic and Moral Character of Oakeshott's Educational Writings.Elizabeth Corey - 2012 - Journal of Philosophy of Education 46 (4):86-98.
    This article is an investigation of two apparently contradictory impulses in Oakeshott's writings about liberal education. On the one hand, he implied that it was primarily ‘aesthetic’, something undertaken for its own sake with no practical consequences. On the other hand, he often implied that a student might undergo a moral transformation in the process of becoming educated. This article attempts to reconcile both these ideas in Oakeshott's thought, and to show that they are coherent within the German Bildung tradition.
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  • Oakeshottian modes at the crossroads of the evolution debates.Corey Abel - 2009 - Zygon 44 (1):197-222.
    I examine Michael Oakeshott's theory of modes of experience in light of today's evolution debates and argue that in much of our current debate science and religion irrelevantly attack each other or, less commonly but still irrelevantly, seek out support from the other. An analysis of Oakeshott's idea of religion finds links between his early holistic theory of the state, his individualistic account of religious sensibility, and his theory of political, moral, and religious authority. Such analysis shows that a modern (...)
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  • Oakeshott on the character of religious experience: Need there be a conflict between science and religion?Timothy Fuller - 2009 - Zygon 44 (1):153-167.
    Michael Oakeshott reflected on the character of religious experience in various writings throughout his life. In Experience and Its Modes (1933) he analyzed science as a distinctive "mode," or account of experience as a whole, identifying those assumptions necessary for science to achieve its coherent account of experience in contrast to other modes of experience whose quests for coherence depend on different assumptions. Religious experience, he thought, was integral to the practical mode. The latter experiences the world as interminable tension (...)
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  • Apropos of A Treatise of Legal Philosophy and General Jurisprudence: Volume 1.Sean Coyle - 2009 - Ratio Juris 22 (1):155-170.
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  • A deliberative approach to Northeast Asia's contested history.Baogang He & David Hundt - 2012 - Japanese Journal of Political Science 13 (1):37-58.
    The failure to reconcile views of the past and to address historical injustice has damaged inter-state relations in Northeast Asia. Joint committees, dialogues and the participation of civil society have been used to address historical issues, but scholars in the disciplines of international relations and area studies have largely ignored these dialogues and deliberative forums. At the same time, there is an emergent theoretical literature on how deliberative democracy can address ethnic conflicts and historical injustice. There is a serious disconnect (...)
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  • The problem of rule-following in Michael Oakeshott.Juan Antonio González de Requena Farré - 2021 - Revista de Humanidades de Valparaíso 17:289-310.
    The role of rules in our normative practices constitutes a relevant philosophical problema, mainly associated with Wittgenstein’s philosophy, but to which Michael Oakeshott has also attempted to answer. Not surprisingly, some scholars have found parallels between their conceptions of human practices and rule-following. Through an exegesis of the notion and uses of the rule in Oakeshott's works, this article aims to clarify the link between rule-following and normative authorization. In this way, it will be possible to to decide the originality (...)
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  • The seduction of linguistics and other signs of eros.Vincent Colapietro - 2002 - Semiotica 2002 (142).
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