In this volume Rorty offers a Deweyan account of objectivity as intersubjectivity, one that drops claims about universal validity and instead focuses on utility for the purposes of a community. The sense in which the natural sciences are exemplary for inquiry is explicated in terms of the moral virtues of scientific communities rather than in terms of a special scientific method. The volume concludes with reflections on the relation of social democratic politics to philosophy.

In these eloquent essays, articles and lectures, Rorty gives a stimulating summary of his central philosophical beliefs and how they relate to his political ...

In this book she describes the perplexing crises which modern society faces as a result of the loss of meaning of the traditional key words of politics: justice ...

One of America's foremost philosophers challenges the lost generation of the American Left to understand the role it might play in the great tradition of democratic intellectual labor that started with writers such as Walt Whitman and John Dewey.

Prologue: on the weakness of education -- Creativity -- Communication -- Teaching -- Learning -- Emancipation -- Democracy -- Virtuosity -- Epilogue: for a pedagogy of the event -- Appendix: coming into the world, uniqueness, and the beautiful risk of education: an interview with Gert Biesta by Philip Winter.

Pragmatism is America's best-known native philosophy. It espouses a practical set of beliefs and principles that focus on the improvement of our lives. Yet the split between classical and contemporary pragmatists has divided the tradition against itself. Classical pragmatists, such as John Dewey and William James, believed we should heed the lessons of experience. Neopragmatists, including Richard Rorty, Hilary Putnam, and Jürgen Habermas, argue instead from the perspective of a linguistic turn, which makes little use of the idea of experience. (...) Can these two camps be reconciled in a way that revitalizes a critical tradition? -/- Colin Koopman proposes a recovery of pragmatism by way of "transitionalist" themes of temporality and historicity which flourish in the work of the early pragmatists and continue in contemporary neopragmatist thought. "Life is in the transitions," James once wrote, and, in following this assertion, Koopman reveals the continuities uniting both phases of pragmatism. Koopman's framework also draws from other contemporary theorists, including Michel Foucault, Pierre Bourdieu, Bernard Williams, and Stanley Cavell. By reflecting these voices through the prism of transitionalism, a new understanding of knowledge, ethics, politics, and critique takes root. Koopman concludes with a call for integrating Dewey and Foucault into a model of inquiry he calls genealogical pragmatism, a mutually informative critique that further joins the analytic and continental schools. (shrink)

This book opens an original and timely perspective on why it is we teach and want to pass on our world to the new generation. Teaching is presented in this book as a way of being, rather than as a matter of expertise, which is driven by love for a subject matter. With the help of philosophical thinkers such as Arendt, Badiou and Agamben, the authors articulate a fully positive account of education that goes beyond the critical approach, which has (...) become prevailing in much contemporary educational theory, and which testifies to a hate of the world and to a confusion of what politics and education are about. Therefore, the authors develop the idea of a thing-centred pedagogy, as opposed to both teacher-centred and student-centred approaches. The authors furthermore illustrate their purely educational account of teaching by looking at the writing and the television performance of Leonard Bernstein who embodies what teaching out of love and care for a subject is all about. This book is of interest to all those concerned with fundamental and philosophical questions about education and to those interested in education. (shrink)

In her recent much-debated manifesto for Socratic education, Martha Nussbaum (2010) makes two statements seemingly dissonant with each other: on the one hand, she recognizes in Dewey "a thinker who brought Socrates into virtually every American classroom" (p. 64); on the other hand, she points out that "Dewey, however, never addressed systematically the question of how Socratic critical reasoning might be taught to children of various ages" (p. 73). The latter remark works as a sort of springboard to the introduction (...) of Matthew Lipman's curriculum as a "source of practical guidance" for teachers "who want to teach Socratically" (p. 73).We could rephrase such a double position in the evaluation of Dewey's .. (shrink)

In this highly original book, Victor Kestenbaum calls into question the oft-repeated assumption that John Dewey's pragmatism has no place for the transcendent.

ABSTRACTTwo new books about the Pragmatist tradition, Richard Bernstein's The Pragmatic Turn and Colin Koopman's Pragmatism as Transition, represent respectively a summing up of the past half‐century of the tradition's history and a possible program for its future development. Bernstein ecumenically considers the achievements of a wide range of thinkers from Peirce, Dewey, and James to Brandom, Putnam, and Rorty, drawing valuable lessons from each, while not sparing criticism of their flaws. Koopman also tries to bridge the gap between what (...) he calls “classicopragmatism” and “neopragmatism,” although he finds more to admire in Rorty than in his predecessors. Whereas Bernstein attempts to supplement the pragmatist tradition by turning to Habermas, Koopman finds his inspiration in Foucault. Both authors emphasize the historicist, evolutionary, and transitionalist implications of pragmatism, paying as a result insufficient attention to the historical possibilities of repetition, rupture, discontinuity, and the unexpected event. In terms of the political implications they draw, Koopman advocates a meliorist incrementalism that lacks any real bite, while Bernstein expresses dissatisfaction with the democratic pieties of Rorty's final work, but doesn't really provide a sustained alternative. (shrink)

Pragmatism was considered for some decades as the philosophy of progressive education but, more recently, this identification has been problematized and different interpretations of the significance of pragmatism for the educational discourse have emerged. Against this backdrop, the chapter undertakes an exploration of the meaning of pragmatism, by highlighting how its anti-dualism, anti-foundationalism, and fallibilism have been pivotal for the elaboration of conceptual tools, which have been of major import for the philosophical-educational reflection. In the interpretation here advanced the anti-Cartesian (...) and Darwinian matrix of the classic pragmatist thought has provided educational philosophy and theory with the resources to remove the deadlocks of modern philosophy with its dichotomies between experience and thinking, body and mind, and action and theory.This heritage of classic pragmatism is vindicated also when addressing the meaning of neo-pragmatism. While recognizing the philosophical creativity of Richard Rorty’s views and the role that he has had in reinvigorating the pragmatist discourse, it is shown how it is precisely in education that some limitations of his abandonment of the classicopragmatist emphasis on experience and his literature-oriented approach come to the fore.From this perspective, in the final section it is argued that the topicality of pragmatism resides in its being a ‘mediating way of thinking’ between the full appreciation of science for education and the need not to yield to any kind of scientism by recognizing the richness of human experience. (shrink)