This book explores the role that American pragmatism played in the development of social philosophy in 20th-century Europe.

Rising concerns among scholars about the intellectual and cultural foundations of democracy have led to a revival of interest in the American philosophical tradition of pragmatism. In this book, Hans Joas shows how pragmatism can link divergent intellectual efforts to understand the social contexts of human knowledge, individual freedom, and democratic culture. Along with pragmatism's impact on American sociology and social research from 1895 to the 1940s, Joas traces its reception by French and German traditions during this century. He explores the influences of pragmatism—often misunderstood—on Emile Durkheim's sociology of knowledge, and on German thought, with particularly enlightening references to its appropriation by Nazism and its rejection by neo-Marxism. He also explores new currents of social theory in the work of Habermas, Castoriadis, Giddens, and Alexander, fashioning a bridge between Continental thought, American philosophy, and contemporary sociology; he shows how the misapprehension and neglect of pragmatism has led to systematic deficiencies in contemporary social theory. From this skillful historical and theoretical analysis, Joas creates a powerful case for the enduring legacy of Peirce, James, Dewey, and Mead for social theorists today.

Patrick Baert analyses the central perspectives in the philosophy of social science, critically investigating the work of Durkheim, Weber, Popper, critical realism, critical theory, and Rorty's neo-pragmatism.

Richard Rorty is one of the most provocative figures in recent philosophical, literary and cultural debate. This collection brings together those of his writings aimed at a wider audience, many published in book form for the first time. In these eloquent essays, articles and lectures, Rorty gives a stimulating summary of his central philosophical beliefs and how they relate to his political hopes; he also offers some challenging insights into contemporary America, justice, education and love.

The essays in this volume answer to anxieties that the pragmatist tradition has had little to say about justice. While both the classical and neo-pragmatist traditions have produced a conspicuously small body of writing about the idea of justice, a common subtext of the essays in this volume is that there is in pragmatist thought a set of valuable resources for developing pragmatist theories of justice, for responding profitably to concrete injustices, and for engaging with contemporary, prevailing, liberal theories of justice. Despite the absence of conventionally philosophical theories of justice in the pragmatist canon, the writings of many pragmatists demonstrate an obvious sensitivity and responsiveness to injustice. Many pragmatists were and are moved by a deep sense of justice-by an awareness of the suffering of people, by the need to build just institutions, and a search for a tolerant and non-discriminatory culture that regards all people as equals. Three related and mutually reinforcing ideas to which virtually all pragmatists are committed can be discerned: a prioritization of concrete problems and real-world injustices ahead of abstract precepts; a distrust of a priori theorizing (along with a corresponding fallibilism and methodological experimentalism); and a deep and persistent pluralism, both in respect to what justice is and requires, and in respect to how real-world injustices are best recognized and remedied. Ultimately, Pragmatism and Justice asserts that pragmatism gives us powerful resources for understanding the idea of justice more clearly and responding more efficaciously to a world rife with injustice.

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.

For the past fifteen years, Aikin and Talisse have been working collaboratively on a new vision of American pragmatism, one which sees pragmatism as a living and developing philosophical idiom that originates in the work of the "classical" pragmatisms of Charles Peirce, William James, and John Dewey, uninterruptedly develops through the later 20th Century pragmatists (C. I. Lewis, Wilfrid Sellars, Nelson Goodman, W. V. O. Quine), and continues through the present day. According to Aikin and Talisse, pragmatism is fundamentally a metaphilosophical proposal – a methodological suggestion for carrying inquiry forward amidst ongoing deep disagreement over the aims, limitations, and possibilities of philosophy. This conception of pragmatism not only runs contrary to the dominant self-understanding among cotemporary philosophers who identify with the classical pragmatists, it also holds important implications for pragmatist philosophy. In particular, Aikin and Talisse show that their version of pragmatism involves distinctive claims about epistemic justification, moral disagreement, democratic citizenship, and the conduct of inquiry. The chapters combine detailed engagements with the history and development of pragmatism with original argumentation aimed at a philosophical audience beyond pragmatism.

This volume examines the roots of pragmatist imagination and traces the influence of American pragmatism in diverse areas of politics, law, sociology, political science, and transitional studies. The work explores the interfaces between the Progressive movement in politics and American pragmatism. Shalin shows how early 20th century progressivism influenced pragmatism's philosophical agenda and how pragmatists helped articulate a theory of progressive reform. The work addresses pragmatism and interactionist sociology and illuminates the cross-fertilization between these two fields of studies. Special emphasis is placed on the interactionists' search for a logic of inquiry sensitive to the objective indeterminacy of the situation. The challenge that contemporary interactionist studies face is to illuminate the issues of power and inequality central to the political commitments of pragmatist philosophers. Shalin explores the vital link between democracy, civility, and affect. His central thesis is that democracy is an embodied process that binds affectively as well as rhetorically and that flourishes in places where civic discourse is an end in itself, a source of vitality and social creativity sustaining a democratic community. The author shows why civic discourse is hobbled by the civic body that has been misshapen by past abuses. Drawing on the studies of the civilizing process, Shalin speculates about the emotion, demeanor, and body language of democracy and explores from this angle the prospects for democratic transformation in countries struggling to shake their totalitarian past. View Table of Contents

This is the first book on East-West comparative thought to critically analyze the Zen Buddhist model of self in modern Japanese philosophy from the standpoint of American pragmatism.

F. Thomas Burke examines the writings of William James and Charles S. Peirce to determine how the original "maxim of pragmatism" was understood differently by these two earliest pragmatists. Burke reconciles these differences by casting pragmatism as a philosophical stance that endorses distinctive conceptions of belief and meaning. In particular, a pragmatist conception of meaning should be understood as both inferentialist and operationalist in character. Burke unravels a complex early history of this philosophical tradition, discusses contemporary conceptions of pragmatism found in current US political discourse, and explores what this quintessentially American philosophy means today.