Embodied Perception and the Schemed World: Merleau-Ponty and John Dewey

It is now widely accepted that a mind that is saturated with bodily experience is necessary for the dual constitution of the self and the perceptual field, and that the deployment of perception is always associated with a double reafferent flow—a tactile flow and a proprioceptive flow. In this article, I will discuss this issue in a pragmatically orientated way (following John Dewey), with a possible rejoinder from the phenomenological tradition (specifically Merleau-Ponty). I make cross-references between the thought of Merleau-Ponty and of Dewey, and I believe that many insights can be drawn from such comparison. By bringing pragmatic insights into the phenomenological context, I will place Dewey’s pragmatic way of thinking about the embodied mind in a different light. However, different though they may seem, I will further argue that there is a deep sympathy between the phenomenological and pragmatic perspectives of these two thinkers, especially when we take Dewey’s existential ontology into consideration.     

John Dewey on Educating the Moral Self

Despite the affirmation below from a chapter entitled “The Moral Self” in his Ethics (1932), Deweyseems not to have used the term “moralself” outside that context. Perhaps he didn’t think it that crucial in his overall philosophy. I argue, on the contrary, that the concept ofthe moralself is fundamental to Deweyan moral psychology and that it provides an illuminating lens through which to view his philosophy of education. This paper explicates Dewey’s perspective on moral education as education of the moral self.     

John Dewey,The Other Face of the Brazilian New School

This paper intents to analyze the influence of John Dewey’s ideas in the movement that defended the educationl renovation in Brazil (named New School) at the end of the 1920s and in the 1930s. For this, it explains two trends of that movement: the first is described by the metaphor of industrial or mechanical efficiency, whose emphasis was in the power derived from the disciplinary idea of progress, which was embedded in the process of rationalization of the social relations submitted by a factory model; the second, developed by influence of Dewey, is characterized by a project of democratization of society and school that prevented the individual massification and the adoption of the rationalizing model inspired by the factory without any criticism. When Dewey was put in the center of the debate on political, pedagogical and social goals of the Brazilian New School, he was called to introduce a series of concepts that helped to find the balance between the respect for individuality and the observation of the social needs. This paper has some of the conclusions of a major research project, “Philosophy and Science in the New Educational Discourse (Brazil: l930–1960),” sponsored by CNPq.     

Cosmic Justice and Sanctioned Violence: The Huangdi Yinfujing and the Legitimacy of War in Religious Daoism

《黄帝阴符经》或《阴符经》是道教传统中一部极为主要的文本。虽然文本作者不详,而且篇幅短小、语义晦涩,但自唐代以来一直被当作奇书,引发多种注释与解读:内丹修炼抑或兵家谋略。本文以(唐)李荃注释本为主,阐述《阴符经》有关阴阳、生杀、机时、五贼、三盗等所涵盖的道家/道教的本体-宇宙观,并以此论述就有关暴力与战争议题所展示的道教伦理观。笔者认为,《阴符经》在重玄思辨中,强调道教"治身治国"的理念,其暗含的"义战"思想亦带有一定的黄老印记。     

The Reception of Dewey in the Hispanic World

The aim of this paper is to describe Dewey’s reception in the Spanish-speaking countries that constitute the Hispanic world. Without any doubt, it can be said that in the past century Spain and the countries of South America have been a world apart, lagging far behind the mainstream Western world. It includes a number of names and facts about the early translation of Dewey’s works in Spain, Chile, Cuba, Mexico and Argentina in the first half of the century and a brief explanation of the decline of Dewey in the second half. To a great extent, Dewey’s conception of education was immersed in the international movement of reform that started at the turn of the century and would eventually slowly but surely, renovate the structure of the educational system throughout the entire century, including that of South America. But it is equally clear that the Spanish-speaking countries have displayed a general ignorance of Dewey and, by extension, of American pragmatism during most of the century. In spite of mutual incomprehension, a deep affinity between Dewey’s pragmatism and Hispanic philosophy is suggested in this paper, anticipating that the gradual process of democratization of Spain and the Hispanic countries of South America may be in some sense related to the rediscovery of Dewey and to the application of his key ideas in education. After decades of neglect of Dewey and of his contribution, there is a strong feeling not only that his conception of things is important to understand the last century but that Dewey – along with Peirce and other American classical pragmatists – may very well prove to be a key thinker for the XXIst century also in the Hispanic world. Along this vein, the recent resurgence of pragmatism can be understood not as the latest academic fashion but the occasion to start to close the gap between the two worlds.     

Natural Realism or Transactionalism: On the Relationships between Putnam and Two Pragmatists,James and Dewey

The relationships between Hilary Putnam and the pragmatists (especially William James and John Dewey) are obvious but subtle.To shed some light on this issue,the author will explore a key issue that not only stands as Putnam's main inheritance from the pragmatists,but that also illuminates the relationships between them more clearly than any other issues.This key issue is the understanding of perception and the philosophical position that arises from this understanding.The author argues that in adopting Dewey's transactionalism (or interactionalism),Putnam advances from James' insight to Dewey's,a shift that is particularly manifest in Putnam's attempt to add another layer of meaning to what he refers to as the second na(i)veté that he detects and appreciates in James' natural realism.     

John Dewey and the Role of Scientific Method in Aesthetic Experience

In this paper I examine a controversy ongoingwithin current Deweyan philosophy of educationscholarship regarding the proper role and scopeof science in Dewey's concept of inquiry. Theside I take is nuanced. It is one that issensitive to the importance that Dewey attachesto science as the best method of solvingproblems, while also sensitive to thosestatements in Dewey that counter a wholesalereductivism of inquiry to scientific method. Iutilize Dewey's statements regarding the placeaccorded to inquiry in aesthetic experiences ascharacteristic of his method, as bestconceived.     

Just Promise: Reformulating Justice as a Practice of the Gift

The triune God's justice is best understood as promised justice. Promised justice enables Christian practices that critique and end injustice.     

A Third Principle of Justice

In this paper I argue that in order to secure the commitment of believers in reasonable comprehensive doctrines to political liberalism a third principle of justice needs to be adopted in the Original Position. Rawls acknowledges that neutral legislation by the liberal state may negatively affect some reasonable comprehensive doctrines, and I offer a third principle of justice to help alleviate this problem. This principle, which I believe is in keeping with the United States constitutional history especially where church-state relations are concerned, maintains that a constitutional regime should, insofar as possible, avoid adopting rules with harmful effects upon those comprehensive doctrines which satisfy the conditions of reasonable pluralism.     

Nature, Interthing Intersubjectivity, and the Environment: A Comparative Analysis of Kant and Daoism

The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics, while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique. This article first examines the meanings of nature in Kant’s three Critiques. It concludes that Kant’s aesthetic view toward sensible nature is indeed inconsistent. The article, however, also suggests that the “I” as “transcendental apperception” discussed in the paralogisms of the first Critique holds some promise of “interthing intersubjective” thinking. The second half of the article demonstrates that Daoism with a dialectic concern similar to Kant’s has something insightful to offer in its idea of interthingness based on a phenomenal account of nature. The article investigates important Daoist ideas of interthing analogical experience, qi, spiritual exercise, and wuwei in its dialect relation to zizan. By bringing Daoism and Kant into dialogue, the author hopes to bring forth a synthetic approach that is better suited to today’s environmental concerns.     

Justice and Civic Friendship： An Aristotelian Critique of Modern Citizenry

Modem moral and political theorists make a sharp separation between justice and civic friendship, arguing that justice deals with the fair terms of co-operation in the social sphere whereas civic friendship is about an individual＇s contingent affections in the political domain. In addition, they also argue that the principles of justice must determine the nature and function of civic friendship in modem liberal society. Even though the historical origin of the above view can be traced to the writings of Immanuel Kant （2007）, John Rawls provides us with its most cogent formulation in recent times. In his book A Theory of Justice （1971）, Rawls argues that the considerations of right are prior to the considerations of good; therefore the principles of justice must determine the limits of civic friendship. Against RaMs, I argue that justice and civic friendship are intrinsically connected and that they cannot be separated in experience. I draw upon Aristotle＇s theory of virtue to strengthen my arguments. Following Aristotle, I show that both justice and friendship are virtues and that all virtues hold together. The Aristotelian coherence of virtues, I argue, can be useful in redefining the obligations of justice and civic friendship in contemporary liberal democracies.     

Public Opinion and Political Philosophy: The Relation between Social-Scientific and Philosophical Analyses of Distributive Justice

This paper considers the relation between philosophical discussions of, and social-scientific research into popular beliefs about, distributive justice. The first part sets out the differences and tensions between the two perspectives, identifying considerations which tend to lead adherents of each discipline to regard the other as irrelevant to its concerns. The second discusses four reasons why social scientists might benefit from philosophy: problems in identifying inconsistency, the fact that non-justice considerations might underlie distributive judgments, the way in which different principles of justice can yield the same concrete distributive judgments, and the ambiguity of key terms. The third part distinguishes and evaluates three versions of the claim that normative theorising about justice can profit from empirical research into public opinion: that its findings are food for thought, that they amount to feasibility constraints, and that they are constitutive of normatively justified principles of justice. The view that popular opinion about justice has a strongly constitutive role to play in justifying principles of distributive justice stricto sensu is rejected, but it is argued that what the people think (and what they can reasonably be expected to come to think) on distributive matters can be an important factor for the political theorist to take into account, for reasons of legitimacy, or feasibility, or both.     

组织公正感理论及其在企业人力资源管理中的运用

组织公正感的研究近些年在美国受到了众多学者的关注,其研究成果也越来越多地被运用于公司管理的实践。而在中国,组织公正感理论还鲜为人知。本文试图对组织公正感理论的内容及其研究成果作一系统的分析,并在此基础上,阐述其对中国人力资源管理实践的意义,以及如何运用组织公正感理论。     

论易儒道交融的中国古代和谐美思想

中国古代美学属于古典主义美学,在美的形态上主张和谐美。这同儒道两家的哲学思想、伦理思想和美学思想的互相离异和互相吸收密切相关。从儒家早期的经典文本《周易》和先秦儒家各大流派的相关论述中可以看到,儒家偏重人的哲学,突出人的主动性,着眼于人对社会的认识,强调善与美的统一。而从老子到庄子的道家学派代表人物的相关言论中则可以看出,道家则偏重于自然哲学,突出自然的合规律性,着眼于人对自然的认识,强调真与美的统一。儒道两家各有偏重又相互补充,相反相成地融合为共同的和谐美的思想。     

Justice Orientation as a Moderator of the Framing Effect on Procedural Justice Perception

Justice orientation is a justice-relevant personality trait, which is referred to as the tendency to attend to fairness issues and to internalize justice as a moral virtue. This study examined the moderating role of justice orientation in the relationship between justice perception and response to a decision problem. The authors manipulated procedural justice and the outcome valence of the decision frame within a vignette, and measured justice orientation of 174 Japanese participants. As hypothesized, the results indicated an interaction between procedural justice and framing manipulation, which was moderated by individual differences in justice orientation. In negative framing, justice effects were larger for individuals with high rather than low justice orientation. The results are explained from a social justice perspective, and the contributions and limitations of this study are also discussed with respect to our sample and framing manipulation.     

郭璞易占与道教关系探考

郭璞不仅精通易学,而且深谙道家道教学说及其方术。在长期的易占实践中,他往往把这二者有机地结合起来,相得益彰,获得极大成功。本文从阐析郭璞易占的具体筮例入手,深入探考了道教与易占之间的特殊关系,庶几有助于人们对魏晋时期易象数学的发展状况有较为全面的了解。     

Rorty's Dewey: Pragmatism,education and the public sphere

In Habits of the Heart and The Good Society, Bellah et al. diagnose our loss of public life in areas such as education and relate this loss both to flaws in moral ecology and to our institutions. Their opposition to the Lockean metaphysic of self and community and to objectivist epistemology as a way of understanding schools is helpful in that it naturally suggests the kind of piecemeal, contextualized change that we locate within Dewey's viewpoint. But, I argue, Bellah et al.'s penchant for first philosophy ultimately taints their work. While I applaud their turn to Dewey, I find their choice of a metaphysical, rather than a Rortyan reading of Dewey misguided. The proper alternative to a Lockean metaphysics is not a communitarian/Aristotelian one; the proper corrective to objectivist epistemology is not Deweyan epistemology or critical theory. We need to see, as in Rorty (1991b), that democracy exists prior to normative philosophy just as it has priority over substantive religion. To think otherwise would lead to a loss of contact with the ordinary, specific, ever-changing realms where our lives, and our democratic institutions — including the university — must either thrive or flounder. Finally, there is no epistemology or metaphysics that will adequately ground the university's workings. Instead, there is only, as Dewey put it, growth or failure to grow, guided by hints and resonances that arise in evolving circumstances.     

Applying a Social Justice Lens to Youth Mentoring: A Review of the Literature and Recommendations for Practice

Youth mentoring interventions are often designed with the intention of promoting improved outcomes among marginalized youth. Despite their promise to reduce inequality through the provision of novel opportunities and increased social capital to marginalized youth, youth mentoring interventions hold the potential to reproduce rather than reduce inequality. In the current review, we explore literature on youth mentoring that has incorporated a social justice lens. We conclude that there is a need for greater attention to principles of social justice in the design, implementation, and evaluation of youth mentoring interventions. After reviewing the literature, we make recommendations for research and practice based on a social justice perspective and explore alternatives to traditional youth mentoring that may allow for better alignment with social justice principles.     

Using the Multicultural and Social Justice Counseling Competencies to Decolonize Counseling Practice: The Important Roles of Theory,Power, and Action

The Multicultural and Social Justice Counseling Competencies (MSJCC; Ratts, Singh, Nassar-McMillan, Butler, & McCullough, 2015) ask counselors to “apply knowledge of multicultural and social justice theories” (p. 8). Counselors who implement the MSJCC in this manner have the opportunity to critically examine traditional counseling theories that were developed within a predominantly White and Western framework, that reproduce North American and European colonist ideology if not contextualized, and that neglect Indigenous approaches to healing (Tuck & Yang, 2012; Watkins & Shulman, 2008). In this article, the authors present 4 key multicultural and social justice theories that can support counselors in adopting a decolonizing paradigm and implementing the MSJCC in their practice with clients: relational-cultural theory (Miller, 1976), critical race theory (Bell, 1995), intersectionality theory (Crenshaw, 1989, 1991), and liberation psychology (Martín-Baró, 1994).     

The Role of Justice in Organizations: A Meta-Analysis

The correlates of distributive, procedural, and interactional justice were examined using 190 studies samples, totaling 64,757 participants. We found the distinction between the three justice types to be merited. While organizational practices and outcomes were related to the three justice types, demographic characteristics of the perceiver were, in large part, unrelated to perceived justice. Job performance and counterproductive work behaviors, considered to be outcomes of perceived justice, were mainly related to procedural justice, whereas organizational citizenship behavior was similarly predicted by distributive and procedural justice. Most satisfaction measures were similarly related to all justice types. Although organizational commitment and trust were mainly related to procedural justice, they were also substantially related to the other types of justice. Findings from laboratory and field studies are not always in agreement. Future research agendas are discussed.