William James claimed that his Pragmatism: A New Name for Some Old Ways of Thinking would prove triumphant and epoch-making. Today, after more than 100 years, how is pragmatism to be understood? What has been its cultural and philosophical impact? Is it a crucial resource for current problems and for life and thought in the future? John J. Stuhr and the distinguished contributors to this multidisciplinary volume address these questions, situating them in personal, philosophical, political, American, and global contexts. Engaging James in original ways, these 11 essays probe and extend the significance of pragmatism as they focus on four major, overlapping themes: pragmatism and American culture; pragmatism as a method of thinking and settling disagreements; pragmatism as theory of truth; and pragmatism as a mood, attitude, or temperament.

Pragmatism: An Introduction provides an account of the arguments of the central figures of the most important philosophical tradition in the American history of ideas, pragmatism. This wide-ranging and accessible study explores the work of the classical pragmatists Charles Sanders Peirce, William James and John Dewey, as well as more recent philosophers including Richard Rorty, Richard J. Bernstein, Cheryl Misak, and Robert B. Brandom. Michael Bacon examines how pragmatists argue for the importance of connecting philosophy to practice. In so doing, they set themselves in opposition to many of the presumptions that have dominated philosophy since Descartes. The book demonstrates how pragmatists reject the Cartesian spectator theory of knowledge, in which the mind is viewed as seeking accurately to represent items in the world, and replace it with an understanding of truth and knowledge in terms of the roles they play within our social practices. The book explores the diverse range of positions that have engendered marked and sometimes acrimonious disputes amongst pragmatists. Bacon identifies the themes underlying these differences, revealing a greater commonality than many commentators have recognized. The result is an illuminating narrative of a rich philosophical movement that will be of interest to students in philosophy, political theory, and the history of ideas.

In the last ten years, investigators worldwide have focused on the connections between the philosophy of classical figures in American pragmatism (e.g., William James, Charles Peirce, and John Dewey) and the Hispanic world. Pragmatism and the Hispanic World examines the intersection between these two traditions, advancing new and unexplored realms of Western philosophy, and uncovering new relationships. It argues that, with respect to philosophical issues, there are fewer rifts and more affinity than is commonly thought between these two worlds. The book will provide an invaluable source for philosophers and philosophy students, as well as for scholars from other disciplines (e.g., history, political science, sociology, diversity studies, and gender and race studies) to begin understanding the dynamic relationship in thinking between the two Americas. In additional to documenting the results of a new and thriving area of research, it can also function as a primer to direct and provoke further inquiry. The volume is divided into three parts. First, the reception of the classical American Pragmatists within the Hispanic world is explored. Some of the essays argue for the inclusion of Hispanic figures in the history of pragmatism and therefore challenge the notion that pragmatism is a philosophy that is exclusively North American. Others put forth pragmatism as a philosophy that can contribute to dealing with the present social, ethical, or political problems experienced by Hispanics in and outside of the United States. These essays, from North American, Spanish, and Latin American scholars, fill a void in the humanities and introduce a number of Hispanic pragmatists, who are not included in standard pragmatists texts. Altogether, the book questions gaps that never existed, building new bridges instead. It pioneers the way for a twenty-first-century dialogue between two great philosophical traditions.

John J. Stuhr, a leading voice in American philosophy, sets forth a view of pragmatism as a personal work of art or fashion. Stuhr develops his pragmatism by putting pluralism forward, setting aside absolutism and nihilism, opening new perspectives on democracy, and focusing on love. He creates a space for a philosophy that is liable to failure and that is experimental, pluralist, relativist, radically empirical, radically democratic, and absurd. Full color illustrations enhance this lyrical commitment to a new version of pragmatism.

Reinventing Pragmatism examines the force of the new pragmatisms, from the emergence of Rorty's and Putnam's basic disagreements of the 1970s until the turn of the century.

Most contemporary philosophers would call themselves naturalists, yet there is little consensus on what naturalism entails. Long signifying the notion that science should inform philosophy, debates over naturalism often hinge on how broadly or narrowly the terms nature and science are defined. The founding figures of American Pragmatism—C. S. Peirce (1839–1914), William James (1842–1910), and John Dewey (1859–1952)—developed a distinctive variety of naturalism by rejecting reductive materialism and instead emphasizing social practices. Owing to this philosophical lineage, pragmatism has made original and insightful contributions to the study of religion as well as to political theory. In Pragmatism and Naturalism, distinguished scholars examine pragmatism’s distinctive form of nonreductive naturalism and consider its merits for the study of religion, democratic theory, and as a general philosophical orientation. Nancy Frankenberry, Philip Kitcher, Wayne Proudfoot, Jeffrey Stout, and others evaluate the contribution pragmatism can make to a viable naturalism, explore what distinguishes pragmatic naturalism from other naturalisms on offer, and address the pertinence of pragmatic naturalism to methodological issues in the study of religion. In parts dedicated to historical pragmatists, pragmatism in the philosophy and the study of religion, and pragmatism and democracy, they display the enduring power and contemporary relevance of pragmatic naturalism.

Pragmatism is America's most distinctive philosophy. Generally it has been understood as a development of European thought in response to the "American wilderness." A closer examination, however, reveals that the roots and central commitments of pragmatism are indigenous to North America. Native Pragmatism recovers this history and thus provides the means to re-conceive the scope and potential of American philosophy. Pragmatism has been at best only partially understood by those who focus on its European antecedents. This book casts new light on pragmatism's complex origins and demands a rethinking of African American and feminist thought in the context of the American philosophical tradition. Scott L. Pratt demonstrates that pragmatism and its development involved the work of many thinkers previously overlooked in the history of philosophy.

This book addresses the rift between major philosophical factions in the United States, which the author describes as a "philosophically becalmed" three-legged creature made up of analytic philosophy, continental philosophy, and pragmatism. Joseph Margolis offers a modified pragmatism as the best way out of this stalemate. Whether he is examining Heidegger or rethinking the foibles of Dewey, Rorty, and Peirce, much of nineteenth- and twentieth-century Western philosophy comes into play as Margolis presents his history of philosophy's evolution and defends his views. He does not, however, mean for philosophy to turn to the pragmatism of yore or even to its revival in the 1970s. Rather, he finds in recent approaches to pragmatism a middle ground between analytic philosophy's scientism (and its disinterest in analyzing human nature)and continental philosophy's reliance on attributing transcendental powers to mere mortals.

Russell B. Goodman tells the story of the development of philosophy in America from the mid-18th century to the late 19th century. The key figures in this story, Jonathan Edwards, Benjamin Franklin, Thomas Jefferson, the writers of The Federalist, and the romantics (or 'transcendentalists') Emerson and Thoreau, were not professors but men of the world, whose deep formative influence on American thought brought philosophy together with religion, politics, and literature. Goodman considers their work in relation to the philosophers and other thinkers they found important: the deism of John Toland and Matthew Tindal, the moral sense theories of Francis Hutcheson, Adam Smith, and David Hume, the political and religious philosophy of John Locke, the romanticism of William Wordsworth and Samuel Taylor Coleridge, and the transcendental idealism of Immanuel Kant. Goodman discusses Edwards's condemnation and Franklin's acceptance of deism, argues that Jefferson was an Epicurean in his metaphysical views

Cheryl Misak presents a history of the great American philosophical tradition of pragmatism, from its inception in the Metaphysical Club of the 1870s to the present day. This ambitious new account identifies the connections between traditional American pragmatism and contemporary philosophy and argues that the most defensible version of pragmatism — roughly, that of Peirce, Lewis, and Sellars — must be seen and recovered as an important part of the analytic tradition.