Troublesome Sentiments: The Origins of Dewey’s Antipathy to Children’s Imaginative Activities

One of the interesting aspects of Dewey’s early educational thought is his apparent hostility toward children’s imaginative pursuits, yet the question of why this antipathy exists remains unanswered. As will become clear, Dewey’s hostility towards imaginative activities stemmed from a broad variety of concerns. In some of his earliest work, Dewey adopted a set of anti-Romantic criticisms and used these concerns to attack what one might call “runaway” imaginative and emotional tendencies. Then, in his early educational writings, these earlier concerns were augmented by several other factors, including problematic trends in progressive education, new developments in psychology, and Dewey’s own educational aims. This analysis explores the roots of these criticisms, and explains how they culminate in the stance on the imagination that Dewey eventually outlined in the early educational writings. Notably, these findings have some important implications for certain prominent contemporary critics of progressivism.     

The educative value of Dewey’s religious attitude for spirituality

John Dewey’s ‘religious attitude’ has great potential for the educative development of children’s spirituality. This is because it enables their spiritual understandings to become more intelligently composed – not just in a cognitive or hyper‐rational sense, but as a way of being. This paper provides an outline of Dewey’s approach, which is described as being democratic, inquiry based, and ‘scientific’. Such an approach therefore offers a contrast to other more epistemologically focused curricula which attempt to educate a person’s spirituality. In order to make the case for the potential educative value of such an attitude, a brief review of Dewey’s approach to education shall be offered, in which the notions of inquiry, democracy, and ‘science’ shall be highlighted to make the case that such attributes might be necessary for spiritual education if the United Nations Educational and Scientific Organization’s goal of attaining world peace is to ever become possible.     

Freud’s Utopia revisited: The International Psychoanalytic University Berlin

Abstract

The International Psychoanalytic University was founded in 2009. This article provides an outline of its core tasks, study programs, research activities, and infrastructure.     

A Comparison of Dewey’s and Russell’s Influences on China

John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the great transition period of this country. This article will focus on the differences between the two great figures that influenced China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s “Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism” vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This examination will highlight that, although their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon “Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.”     

The global community, religion, and education: the modernity of Dewey’s social philosophy

As a starting point this paper takes Dewey’s nowadays often stressed modernity and examines his social philosophy against the background of the current debates on republicanism and communitarianism. Particularly, the anaysis of Dewey’sThe Public and its Problem (1927) concludes that the attention being paid to Dewey is problematic as specific religious assumptions — explicitly developed inA Common Faith (1934) -lie in the background of his social philosophy, and are hardly being recognized. However, as it shall be shown, without considering the religious basis, neither Dewey’s social philosophy nor his educational theory can be properly understood.     

Framing cognition: Dewey’s potential contributions to some enactivist issues

It is well known that John Dewey was very far from embracing the traditional idea of cognition as something happening inside one’s own mind and consisting in a pictorial representation of the alleged purely external reality out there. His position was largely convergent with enactivist accounts of cognition as something based in life and consisting in human actions within a natural environment. The paper considers Dewey’s conception of cognition by focusing on its potential contributions to the current debate with enactivism. It claims that Dewey’s anti-substantial, continuistic, and emergentistic conception of the mind as a typically human conduct pulls the rug out of the idea of cognition as representation, as well as pushes the current discussion towards a serious reconsideration of representationalist assumptions about conceptuality and language. The paper emphasises that Dewey—differently from enactivists—frames the role of cognition within experience: he argues that cognition concerns those intermediate phases of our experiences of the world which are characterised by an indeterminate or troubled situation, because he claims that human beings’ interactions with their own environment are qualitatively richer and broader than cognition, including as they do many different and intertwined modes of experience. Finally, the author suggests that a coherent development of Dewey’s lines of thought should avoid rigid distinctions and hierarchies between lower and higher degrees of cognition in humans, which are still maintained in certain forms of radical enactivism. Differently, we should consider the impact of the cultural and broadly linguistic configuration of the human–environment even on perception, motor action, and affective sensibility.

     

Dewey’s Social Ontology: A Pragmatist Alternative to Searle’s Approach to Social Reality

Dewey’s social ontology could be characterized as a habit ontology, an ontology of habit qua second nature that offers us an account of intentionality, social statuses, institutions and norms in terms of habituations. Such an account offers us a promising alternative to contemporary intentionalist and deontic approaches to social ontology such as Searle’s. Furthermore, it could be the basis of a social ontology better suited to explain both the maintenance and the transformation of social reality.     

Undergoing,Mystery, and Half-Knowledge: John Dewey’s Disquieting Side

In this article I argue that Dewey, throughout his work, conducted a systematic dismantling of the concept of rationality as mastery and control. Such a dismantling entails, at the same time, the dismantling of the auto-grounded subject, namely, the subject that grounds itself in the power to master experience. The Deweyan challenge to Western ontology goes straight to the core of the subject’s question. Dewey not only systematically challenged the understanding of thinking as a process consciously managed by the subject but also conceived of thinking as an event rather than a process—something that occurs in us rather than something intentionally staged by a reflective subject. Such a twofold dismantling of rationality and subject rather than a flow in a nihilistic/relativistic account of education results in a reinforcement of education that must be understood not so much as the attempt to understand and predict experience but as the means to create new, unpredictable experience. As a result, education, for Dewey, is grounded on, moved by, and directed at uncertainty. Education, in a sense, engenders uncertainty.     

Forgiveness: The Victim’s Prerogative

Abstract

This article explores and offers a qualified defence of the claim that the entitlement to forgive a wrongdoer belongs to the victim of the wrong. A summary account of forgiveness is given, followed by arguments in favor of the victim’s prerogative to forgive. Primary, or direct victims are then distinguished from secondary and tertiary ones, which point to a plurality of prerogatives to forgive. In cases of conflicts between these prerogatives it is emphasized that special care should be taken to protect the primary victim’s entitlement, without giving an absolute and exclusive status to the latter prerogative. Grounds for limiting the primary victim’s prerogative regarding forgiveness include (a) cases where harm to secondary and/or tertiary victims are greater than the harm resulting from the original wrong committed against the primary victim, (b) the social dimensions of the elements of forgiveness, and (c) the need for self-forgiveness when a repentant wrongdoer is not forgiven by any of the victims. The practical significance of these arguments are illustrated by considering the criticism that the South African Truth and Reconciliation Commission have forgiven perpetrators in ways that inappropriately pre-empted the primary victims’ entitlement to forgive.     

‘The experiencing of experience’: a Pragmatic reassessment of Rogerian Phenomenology

This paper draws on a study that asked twenty family users about their first session of family therapy. Analyses of the interviews indicated that families entered therapy with a pre-existent knowledge about therapy, which did not always chime with those of professionals and which positioned speakers in ways which governed their expectations and perceptions of therapy. This paper, therefore, is concerned with the acquisition and deployment of knowledge: specifically, the knowledge involved in being a user of family therapy. Three key discourses were identified through this analysis: medical, counselling and consumerist. We aim to illustrate how these discourses served as a resource for members of the family in constructing therapists, therapy and themselves in relation to their experience. The examination of the rhetorical, ideological and practical effects of the positions chosen and the objects constructed, in terms of how speakers wanted to present themselves, with what enhanced or diminished status as patients, shows users actively engaging with the power of therapeutic institutions. Users’ accounts suggest that while most speakers felt anxious about the prospect of therapy, there were clear differences in overall satisfaction/dissatisfaction with the experience according to the synchrony between speakers’ construction of the therapist, and themselves as client/patients. Those who seemed to take a traditional view of therapy within a medical discourse valued therapists who offered diagnosis and a cure; those who sought and experienced a counselling relationship with the therapist found their experience to be constructive in terms of enhanced self-knowledge. We believe that the research findings discussed in this paper have implications for family therapists in accommodating to parental and child positions to maximise the effectiveness of therapy and so minimise drop-out.     

Mahatma Gandhi’s Pragmatic Spirituality: Its Relevance to Psychology East and West

M. K. Gandhi is no academic psychologist; but his philosophy and practice of pragmatic spirituality have important implications for psychology in general and Indian psychology in particular. Psychology as taught and practised in India is mostly Western and not Indian psychology. Indian psychology is an emerging system of psychology with its roots in classical Indian thought. According to Gandhi, the person is instinctively brute, but inherently spiritual. Consequently, he/she has on the one hand natural attraction to sensory gratification and indulgence, selfish desires and craving. On the other hand, he or she aspires for self-realization. Human development is a dialectical process where people seek to find a workable synthesis between sensory indulgence and spiritual aspirations, between egotistic selfishness and altruistic urges. Gandhi’s life provides an excellent case study of the ways of spiritual development. The techniques he crafted like satyagraha and the strategies he followed in his public life give us insights into how spirituality can be applied to improve human condition. The applications are not India specific, but universal. Therefore, psychologists from the East as well as from the West can join in exploring Gandhian ideas and techniques of psycho-spiritual development and their relevance to today’s troubled world.     

Fischer’s Way: The Next Level

I present an analogy between analytic philosophy and a particular sort of computer game, and analyze some aspects of John Martin Fischer's My Way in the light of this analogy. I set out the different levels of the free will question, and explore how well Fischer does on them. On the compatibility level, he succeeds, in my view, in confronting the "metaphysical challenge" and the "manipulation challenge", but does less well with the "moral arbitrariness challenge". The compatibilist perspective captures only part of the moral and personal truth on the compatibility issue, and is shown to be inherently shallow. On the next levels we see that Fischer confronts particular dangers: the very virtues that make his minimalist position so resilient on the second (compatibility) level, render it too impoverished when it comes to the third, which asks about the very importance of taking moral responsibility seriously. Connecting to other positions (such as P.F. Strawson's version of naturalism) may be an imperative, but would also be risky. Likewise, on the fourth level, where we confront the difficulty of deciding how to deal with the previous conclusions, it is doubtful how well Fischer can do, given his previous philosophical commitments.

The Brothers Karamazov: Dostoevskij’s Hosanna

The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon’evsk is depicted as heathen and even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of mutual love and unity. The human world, according to Dostoevskij, cannot be divided into adults and children, the guilty and the innocent, insofar as all can freely participate in the redemption of humanity’s sin (like Christ, the paragon of innocence). If all people are God’s children, death does not have power over them. Upon completing his final novel Dostoevkskij wrote: “my Hosanna has passed through a big crucible of doubt.” The Brothers Karamazov is Dostoevskij’s Hosanna. Translated by Robert Bird     

What’s Wrong with the Adequacy-argument? A Pragmatic Diagnosis

When confronted with the question of which philosophical conception of religion to consider most adequate, many philosophers appeal to what I call the adequacy-argument: that we should prefer the one that looks most adequate from the perspective of religious believers. In this paper, I provide a critique of the adequacy-argument based on a pragmatic analysis of adequacy-judgments according to which reflective adequacy-judgments are forward-looking, and hence include considerations of the consequences of adopting different judgments as guides for conduct. It is this forward-looking character that is virtually absent within the current adequacy-debate. The major advantage of a pragmatic analysis of adequacy is itself forward-looking: it would enable philosophers of religion to play a more critical and constructive role vis-à-vis religious practices than presently.     

The limits of definition: Gadamer’s critique of Aristotle’s ethics

ABSTRACT

There is a recent scholarly trend drawing similarities between Aristotle’s conceptions of ethics and demonstrative science. One such similarity has become widely and rightly recognized: for Aristotle both ethics and demonstrative science seek essential definitions of phenomena. The task of the paper is to show that German philosopher and classicist Hans-Georg Gadamer not only prefigured this interpretative trend, he also identified a problematic feature of Aristotle’s method so construed. The problematic feature is semantic. For Aristotle essential definitions must consist of univocal terms, but such univocity cannot be maintained if the definienda and definientes are concepts to be usefully employed in everyday ethical judgements. Gadamer therefore points out a problematic tension in Aristotle’s ethics. On the one hand, ethical inquiry should have practical application, but, on the other hand, the semantic assumptions underlying inquiry imply that it cannot.     

The Presentist’s Dilemma

This paper defends three theses: (i) that presentism is either trivial or untenable; (ii) that the debate between tensed and tenseless theories of time is not about the status of presentism; and (iii) that there is no temporal analogue of the modal thesis of actualism.     

The Priest’s Husband

Clergy self-concepts provide an important resource for research into the psychosocial pressures that often breed domestic tension and marital discord in ministerial families. More than 30 years ago the Journal of Religion and Health published (15:3, 1976) Platt and Moss’s initial study of clergy families, research focused on the self-perceptions of the wives of Episcopal priests. That investigation explored some of the intrapsychic ingredients and interpersonal concerns of these women. Oden now concentrates on clergy spouses from a different vantage—the historically recent phenomenon of the Episcopal priest’s husband. This article grows out of the first formal study of such a growing parochial reality. Husbands of priests present novel issues because there has never been anyone like them before. They are men who will inevitably find themselves confronted by congregational expectations that can modify their self-concepts and retailer their marriages, “for better or for worse”.