Dewey

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Observations and interview transcript from Kamaroi Rudolph Steiner School in Sydney, Australia, focusing on how the arts are integrated into all learning in the curriculum, as well as how the school as avoided the use of technology.

This paper is an enhanced transcription of two lectures given as part of the University of Sydney Massively Open Online Course (MOOC), The Place of Music in 21st Century Education, published on Coursera (Humberstone, 2016) that has been edited in order to provide the clearest possible communication to the course participants. Additional context from the original scripts that was omitted from the video and/or occasional clarifying screenshots may have been added for greater understanding. Each of the 36 short content lectures in this series either presents the author’s synthesis of the literature on a particular topic with his own research and practice; or is an observation or interview to further explore the topic beyond the confines of published literature. In most cases the intention is not to present new data (although many of the interviews published in this series become, in their own right, primary source material) or findings, nor to publish a “position” on a particular topic, but to illustrate that taking a position is incredibly difficult when the literature is in a state of contradiction and flux; the intention, instead, is to provoke critical thinking in the course participant. The lectures are best understood in their original format: video.

Howard Gruber, a founder member of Psychologists for Social Action, reviewed the dissertation. His review, dated May 7, 1978, as Parkovnick (2015) points out, "... is worth quoting in full, as it captures the very essence of the dissertation":
“This is an effective dissertation and could become an important book. I began reading it very favorably disposed to it. Then I got more and more riled up, made many hostile notes. By the end I found myself almost won over, certainly illuminated. Francks [Gruber’s spelling] has a style that gets under your skin and stays there. This is a good thing and should not get lost in the process of expansion, rewriting, and editing. It will take some work to make it a persuasive book to a less sympathetic reader, and to reduce its present excessive vulnerability to academic criticism. Its very sweep opens many avenues to criticism, crit. of a kind that detracts the reader and potential reader from the central ideas. But all this can be worked out. As an academic type, I often find myself cringing, wanting things toned down. But by the time I finished, I felt that the direction of the change should be to strengthen the tone of the book, to make its central, disturbing message more apparent, bring it more up front.”  Gruber, H. (1978). Review of A history of American social psychology up to the Second World War by Peter Francks [Gruber’s spelling] for Ablex Publishing Corporation, May 7.

Readers should also look at: https://www.academia.edu/60033912/The_Psychology_of_Participation_Revisited_1984_2021

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.
In the first part I will characterize Dewey’s model as a social ontology based on the notion of habit, and present it as an alternative to intentionalist approaches to social reality. In the second part I will argue that habit ontology offers us an account of social norms that is based on a peculiar understanding of the notion of ‘status’, and represents an alternative to deontic accounts. In the third part I will claim that Dewey’s notion of “public” offers us a dynamic understanding of social institutions and a ‘reactive’ notion of collective intentionality as an achievement rather than as a presupposition of social practices. In the final section I will summarize some advantages of the Deweyan over the Searlean social ontology concerning our understanding of acceptance, maintenance and transformation of statuses, and of the role played by the ‘background’.

In this contribution I outline some ideas on what the pragmatist model of habit ontology could offer us as regards the appreciation of the constitutive role that imagery plays for social action and cognition. Accordingly, a Deweyan understanding of habit would allow for an understanding of imagery in terms of embodied cognition rather than in representational terms. I first underline the motor character of imagery, and the role its embodiment in habit plays for the anticipation of action. Secondly, I reconstruct Dewey's notion of imaginative rehearsal in light of contemporary, competing models of intersubjectivity such as embodied simulation theory and the narrative practice hypothesis, and argue that the Deweyan model offers us a more encompassing framework which can be useful for reconciling these approaches. In this text I am mainly concerned with sketching a broad picture of the lines along which such a project could be developed. For this reason not all questions are given equal attention, and I shall concentrate mainly on the basic ideas, without going directly into the details of many of them.

John Dewey (1859-1952), a father and pioneer of progressive education during the late 19 th and early 20 th centuries, continues to be the most acknowledged proponent of progressive and experimental education in the 21 st century. Numerous documents have reported Dewey's influence on educational leaders, including many women, during the 1900s and beyond. However, recent studies have shed new light on Dewey's contributions to education and psychology. This article describes ten women who explicitly influenced the ideas of John Dewey and the practices of experimental education. These include

In this article I aim to establish a relevant connection between John Dewey’s educational philosophy and the hippie communes of the United States during the nineteen sixties and seventies. After an assessment of Dewey’s philosophy against the background of the countercultural sixties, I summarize and organize Dewey’s philosophical thought around the concepts of growth, experience, education, democracy, and occupations. I then look closely at seven memoirs describing life in five different hippie communes, and draw on them to present illustrations of the main tenets of Dewey’s educational philosophy and of its contemporary significance.

El presente trabajo, es una síntesis de los resultados de una investigación pedagógica realizada como tesis doctoral en Ciencias de la Educación, en el ámbito del Programa Multinacional de Doctorado organizado por O.E.A., Universidad de Wurzburg - Alemania- y la Universidad Católica de Córdoba.
El articulo muestra la idea de didáctica en su status nacens a partir de Comenio, antecedentes y la evolución de la misma en los desarrollos de Herbart y Dewey, la crisis de la didáctica con la pérdida de su substantividad pedagógica.

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. 

The term “semiotics” was introduced by John Locke in the modern period – its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound.

Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward.

Simandan D (2005) "Pragmatic Scepticism and the Possibilities of Knowledge" Timisoara, Editura Universitatii de Vest/West University Press, 256 pp.

This book distiled my own way of understanding the relation between epistemology, ontology, and politics, and the best name I found for labelling that way is pragmatic scepticism. Throughout the book, I stay away from the temptation to give a dictionary-like definition of this philosophy. I do not even like to think of it as a philosophy. Instead, I see pragmatic scepticism as a way of being and as a way of relating. A way of being human, i.e. enmeshed in language and limited by our senses; and a way of relating, i.e. crafted by the happy and sad encounters with theories, things, and lifeís happenings. The book is structured in three parts, which together give a sense of the potentials of pragmatic scepticism: as a way of thinking about the world, as a way of approaching theoretical dilemmas, as a way of mapping one's inner contradictions. The first part of the book introduces pragmatic scepticism in relation to the general questions underwriting the philosophy of knowledge and the study of science. The second part is more specific in that it deploys the pragmatic sceptical attitude to the central metatheoretical questions of the discipline of geography. The last part of the book groups under the heading "philosophies of struggle" two more applied essays on the political economy and the political epistemology of conflicts over knowledge in the globalised landscape of higher education in general and geography in particular.

This study explores the religious advocacy of the " untouchable " reformer, Bhimrao Ambedkar, during the 1950s to expand what we know about the nexus between religion, force, and the quest for social justice. Unearthing the sources of Ambedkar's early references to John Dewey and pragmatism, this study argues that Ambedkar evinced an abiding concern over the role of force and violence in reform efforts. In his final years, Ambedkar addressed international audiences reconstructing Buddhism as an alternative to communism, a move that posited compassionate persuasion as the pragmatist answer to his early concerns over using force in pursuing social justice. [forthcoming in Journal of Religion 97 (2)]

Der Text in seiner deutschen Fassung folgt dem 5. Kapitel meiner -unveröffentlichten -Karlsruher Habilitationsschrift ›Handeln, Sein und Transzendenz. Heidegger im Kontext pragmatischen Denkens‹ (1997); in seiner englischen Fassung dem Vortrag, Anfang der 1990er Jahre gehalten bei einer internationalen Pragmatismus-Tagung an der Werner-Reimers-Stiftung in Bad Homburg unter der Leitung von Hans Joas. Die Nachweise in Klammern der englischen Fassung sind mit den (vollständigen) Fußnoten der deutschen Fassung zu vergleichen. Ebenso sind die übersetzten Zitate (besonders Heideggers) mit der deutschen Originalfassung zu vergleichen.

The philosopher John Dewey (1859-1952) is considered to be the philosopher of educational reform. This title does justice to Dewey’s authority and influence in the camp of the progressive educators, but easily leads to misunderstandings. Dewey is indeed sympathetic towards educational progressivism; at the same time he is extremely critical of the theories and practices of educational reformers. Many of his texts on education, for instance parts of his books Democracy and Education from 1916 and Experience and Education from 1938, may be read as critical commentaries of progressive education.

Dewey has never commented on Dalton Education; at least not specifically; even though his daughter, Evelyn Dewey, was an early advocate of Dalton education. Evelyn Dewey is the author of the book The Dalton Laboratory Plan, an enthusiastic account of Parkhurst’s educational practice.  It was published in 1922, which was earlier than Parkhurst’s own book. As positive as Evelyn was, her father would not have been. Dalton education differed too much from what Dewey believed in and found important.

On the surface, Parkhurst and Dewey seemingly have a lot in common, especially with respect to three topics: the school as a community, learning by experience, and education through activities. Parkhurst also gives the impression that there is a resemblance. On closer examination however, the similarities are not very profound.

In the first paragraph we shall examine Parkhurst’s and Dewey’s ideas regarding the school as a community. In the second paragraph we shall discuss their views on learning by experience. Subsequently, we shall compare Parkhurst’s and Dewey’s thoughts on educational content (subject matter and curriculum). In all three paragraphs we shall examine the nature and details of educational activities, that is to say: Parkhurst’s assignments and Dewey’s occupations.

The book seeks to demonstrate the following main points:

* Current debates between realists and antirealists (as well as objectivists and relativists) are significantly similar to early 20th century debates between realists and idealists which Pragmatism addressed extensively.

* Despite their debts to Dewey, neopragmatists such as Richard Rorty and Hilary Putnam are reenacting realist and idealist stands in their debate over realism thus giving life to something shown fruitless by earlier Pragmatists.

* What is absent from the Neopragmatist's position is precisely what makes Pragmatism enduring: namely, its metaphysical conception of experience and a practical starting point for philosophical inquiry that such experience dictates.

* Pragmatism cannot take the "linguistic turn" insofar as that turn mandates a theoretical starting point.

* While Pragmatism's view of truth is perspectival, it is nevertheless not liable to relativism.

* Pace Rorty, Pragmatism need not be hostile to metaphysics; indeed, it demonstrates how pragmatic instrumentalism and metaphysics are complementary.


Preface
Abbreviations
ONE: INTRODUCTION
I. Realism, Antirealism, and Neopragmatism
II. Plan of this Book
TWO: DEWEY AND REALISM
I. Pragmatism Enters the Fray
II. Idealism, New Realism, and Critical Realism
III. Is Pragmatism Realistic?
IV. Dewey’s Pragmatic Realism
V. Conclusion
THREE: DEWEY AND IDEALISM
I. Is Pragmatism an Idealism?
II. Epistemology: Verification, Experience, Inquiry, and Signs
III. Implications of Epistemology: The External World and Knowledge of the Past
IV. Metaphysics: Antecedent Objects and The Philosophical Fallacy
V. Ethical Implications: Future Consequences, Practical Action, and the Threat of Relativism
VI. Conclusion
FOUR: RORTY, PUTNAM, AND CLASSICAL PRAGMATISM
I. The Reintroduction of Pragmatism
II. Rorty’s Interpretation of Dewey
III. Rorty’s Neopragmatism
IV. Putnam’s Interpretation of Dewey
V. Putnam’s Neopragmatism
VI. Conclusion
FIVE: NEOPRAGMATISM’S REALISM-ANTIREALISM DEBATE
I. Introduction
II. Terminology: "Realism" and its Contraries
III. Putnam’s Realism and Rorty’s Antirealism
IV. Rorty and Putnam’s Debate
V. Conclusion
SIX: BEYOND REALISM AND ANTIREALISM
I. What "Beyond" Means
II. Historical Parallels: Early Realists and Neopragmatists
III. The Theoretical Starting Point
IV. The Practical Starting Point
V. Pragmatism, Neopragmatism, and Philosophy’s Future Notes
Bibliography
Index

Alanyazında problem çözme yönteminin farklı uygulamaları olmasına rağmen bunların tamamının öğrencilerin başarılarını artırmada etkili olduğunu gösteren güçlü bulgular (kanıtlar) vardır. Bu araştırmada bu kanıtlardan destek alarak fen öğretimi için problem çözme yönteminin farklı bir uygulama tarzına yer verilmiştir. Çalışmada Polya'nın problem çözme basamaklarını temel alarak oluşturulan ve uygulanan problem çözme yönteminin öğrencilerin fen dersindeki erişileri üzerinde etkili olup olmadığı araştırılmıştır. Uygulama Konya'daki bir ilköğretim okulunun yedinci sınıf (13 ve 14 yaş) öğrencileri ile gerçekleştirilmiştir. Çalışma grubunu ilköğretim okulundaki üçü deney (76 öğrenci) üçü kontrol (84 öğrenci) olmak üzere altı şubedeki toplam 160 öğrenci oluşturmuştur. Geliştirilen test ile uygulama öncesinde ve sonrasında yapılan ölçümlerde öğrencilerin puanları t testi ile karşılaştırılmıştır. Araştırma sonuçları uyarlanan problem çözme yönteminin uygulandığı deney grubu öğrencilerinin bilgi, kavrama, uygulama ve uygulama üstü düzeyindeki soruları çözmede geleneksel eğitim alan kontrol grubundan daha başarılı olduğunu göstermiştir. Araştırma sonuçlarının problem çözme yöntemi ve kanıt temelli eğitim (evidence informed practice) alanındaki çalışmaların fen öğretimi alanında yaygın şekilde kullanılmasına katkı sağlaması düşünülmektedir.

There is a general consensus that pragmatism’s twenty-year renaissance produced two readily identifiable versions. One is typically called “classical” pragmatism (or simply “pragmatism”), the other “neopragmatism” (which I will call “linguistic pragmatism”). This newer form of pragmatism may be assessed by answering three questions: How does linguistic pragmatism “update” classical pragmatism? Why does linguistic pragmatism reject “experience” as a useful philosophical notion?
Why is linguistic pragmatism wrong about “experience”? I.e., why is experience indispensable to pragmatism?
My contention is that experience is methodologically inseparable from pragmatism, and linguistic pragmatism may neglect or extirpate experience only at the cost of rendering pragmatism overly theoretical, quarantined from practical action. Thus, linguistic pragmatism would revise pragmatism by eliminating the very features that explain the renewed and widespread enthusiasm for it.

In A Common Faith, Dewey rejects organized religion and belief in the supernatural, instead arguing for an authentically “religious” attitude which this interpretive essay analyzes in terms of four propositions: (1) Knowledge is unified. (2) Knowledge is democratic. (3) The pursuit of moral ideals requires moral faith. (4) The authority for moral ideals is experience as explored via inquiry. The author responds from the perspective of his own religious faith and outlines conceptual relationships with modern spirituality in education writers. The common ground is that the “religious” must be seen as a significant way of being and becoming in education.

"Progress in History: Dewey on Knowledge of the Past." The Review Journal of Philosophy and Social Science, vol. 25, nos. 1 and 2. (2000) Debates among historiographers and philosophers of history frequently turn on the metaphysical reality of the past and the epistemological foundations of judgments made about that past. It is argued that John Dewey's pragmatism dealt successfully with these history-related issues, as well as with the underlying metaphysical and epistemological ones. It is concluded that Dewey's classical pragmatist resolution of these longstanding problems difficulties has practical application today in debates between empirical realists and postmodernists.

The  book is co-authored with Andrew (Andy) Stables.
The book received a 2015 book award from the Philosophy of Education Society of Australasia.
Edusemiotics is a novel concept that addresses an emerging field of inquiry, educational semiotics, as a philosophy of/for education. Using "sign" as a minimal unit of analysis, edusemiotics amalgamates philosophy, educational theory and semiotics. The book comprises 12 chapters that investigate the specifics of semiotic knowledge structures and processes, exploring current dilemmas and debates regarding self-identity, transformative and lifelong education, pedagogy and policy-making, and interrogating an important premise that still haunts contemporary educational philosophy: Cartesian dualism.
The book analyses the intellectual legacy of philosophers including John Dewey, Charles Sanders Peirce, Ludwig Wittgenstein, Gilles Deleuze, Julia Kristeva, Jean-Francois Lyotard and Jaques Derrida, demonstrating the importance of their conceptualisations for developing educational semiotics. In defiance of Cartesian dualism and the fragmentation of knowledge that still inform education, it offers a unifying paradigm for education as edusemiotics and emphasise ethical education in compliance with the semiotic unity between knowledge and action.
Edusemiotics comprises chapters that contain accessible discussions in the context of educational philosophy and theory, crossing the borders between logic, art, communication and social science, together with a provocative theoretical critique. It will appeal to an academic readership in education, philosophy, cultural studies, while also being an inspiring resource for students and a foundational text in the schools of education world-wide..

Alanyazında problem çözme yönteminin farklı uygulamaları olmasına rağmen bunların tamamının öğrencilerin başarılarını artırmada etkili olduğunu gösteren güçlü bulgular (kanıtlar) vardır. Bu araştırmada bu kanıtlardan destek alarak fen öğretimi için problem çözme yönteminin farklı bir uygulama tarzına yer verilmiştir. Çalışmada Polya'nın problem çözme basamaklarını temel alarak oluşturulan ve uygulanan problem çözme yönteminin öğrencilerin fen dersindeki erişileri üzerinde etkili olup olmadığı araştırılmıştır. Uygulama Konya'daki bir ilköğretim okulunun yedinci sınıf (13 ve 14 yaş) öğrencileri ile gerçekleştirilmiştir. Çalışma grubunu ilköğretim okulundaki üçü deney (76 öğrenci) üçü kontrol (84 öğrenci) olmak üzere altı şubedeki toplam 160 öğrenci oluşturmuştur. Geliştirilen test ile uygulama öncesinde ve sonrasında yapılan ölçümlerde öğrencilerin puanları t testi ile karşılaştırılmıştır. Araştırma sonuçları uyarlanan problem çözme yönteminin uygulandığı deney grubu öğrencilerinin bilgi, kavrama, uygulama ve uygulama üstü düzeyindeki soruları çözmede geleneksel eğitim alan kontrol grubundan daha başarılı olduğunu göstermiştir. Araştırma sonuçlarının problem çözme yöntemi ve kanıt temelli eğitim (evidence informed practice) alanındaki çalışmaların fen öğretimi alanında yaygın şekilde kullanılmasına katkı sağlaması düşünülmektedir.

Like Wittgenstein and Dewey, Adorno often refers to our „natural history.“ This contribution articulates the idea of natural history as a disclosing gesture whose comprehension would be utterly helpful in the context of contemporary social philosophy and societal challenges, predominantly the climate catastrophe. It starts from a dilemma that troubles the project of a naturalization of social philosophy: If Reason is a function of our form of life, how can transformative claims on our social life ever be rationally justified? By means of a comparison of Wittgenstein’s, Dewey’s and Adorno’s gestures of pointing us to our natural history, it points to a way out of the dilemma, to a path, on which both domination and critique can be naturalized and an alienation from the alienated state of our form of life be provoked, which discloses the objective possibility of another way to live.

On Peirce's Esthetics

CONTENIDO

SARA BARRENA. El sistema de Charles S. Peirce: conexiones clásicas y modernas de la estética peirceana

ROSSELLA FABBRICHESI. La radice estetica della filosofia: Peirce e l'attrazione verso le idee

NICHOLAS GUARDIANO. Peirce's Cosmology as Metaphysical Ground for an Aesthetic Transcendentalism

ROSA MAYORGA. The Fairy and the Aleph: On Peirce's Esthetics

GIOVANNI MADDALENA. "Non far violenza a nessuna parte dell'anatomia dell'anima". Peirce, l'estetica e la sintesi

NICOLE EVERAERT-DESMEDT. Le temps dans l'art: une éternité éphémère

ROBERT INNIS. Dewey's Peircean Aesthetics

This article critically examines two central concepts in normative theory—ethical life and morality—by comparing the pragmatist approach with that of Critical Theory. This is done by way of a close scrutiny of Axel Honneth’s reading of the pragma- tist philosophers John Dewey and George H. Mead. This focus on Honneth’s use of pragmatism serves as a port of entry to provide a comparative analysis of pragmatism and Critical Theory’s ap- proaches to normativity. As I intend to show, Honneth’s troubles with making sense of the pragmatist approach to normativity are a litmus test of some persistent ambiguities at the heart of his understanding of normativity. I set the stage by reconstructing Honneth’s reading of Dewey (§ II) and Mead (§ III). That will pro- vide the background against which to set up a comparison between the pragmatist conception of normativity and that of Critical Theory, with a view to assessing their relative validity. I then relate Honneth’s reading of the pragmatists to his own philosophical project and to the important place occupied in it by the same dualism of ethical life and morality (§IV).

The classical pragmatists––Peirce, James Dewey, and Mead––all had important things to say about the self and there are clear continuities in their thought. Since little work has been done to connect them up, in this chapter I trace these continuities and begin to assemble a picture of a pragmatist conception of the self. The picture that emerges is strikingly modern and original and has much to offer contemporary accounts of the self.

This study explores the rhetoric of conversion developed by Bhimrao Ambedkar in his attempts to convert lower-caste Indians to Buddhism in the 1950s. Ambedkar, famous for being a political ally to the "untouchable " castes and a political sparring partner to Gandhi in India's struggle for independence, is also well-known for his public advocacy for Buddhism. Starting in the 1930s, Ambedkar began arguing that he and his fellow untouchables should convert from Hinduism to escape caste oppression. Ambedkar was also influenced by his teacher at Columbia University, John Dewey. Religious conversion transformed in Ambedkar's rhetorical strategy to a meliorative program. His rhetoric of conversion operates in three stages: reflection on one's religious orientation, renunciation of a problematic orientation, and conversion to a more useful orientation. This study explores the final stage of Ambedkar's conversion rhetoric, the stage he only expands upon in his oratorical activity during his last decade of life. His rhetorical appeals to convert to Buddhism are found to be performative in nature and to be imbued with a Deweyan ethos of religious rhetoric as an emancipatory device for individuals and communities.

Pour citer : Florent Le Bot, «  Enquête sur le céramiste en ingénieur. L’École de céramique de Sèvres instrument de la reconfiguration de l’industrie, 1870-1940 », Pierre BOISARD, Claude DIDRY, Dima YOUNÈS (dir.), Les travailleurs de l’innovation. De l’entrepreneur aux salariés, PUR, 2016, p. 85-110.

La formation et la recherche dans le domaine de la céramique s’institutionnalisent du fait d’efforts conjoints de l’État, des organisations patronales et des milieux scientifiques. Ces efforts débouchent sur la mise en place d’outils au profit du collectif (écoles et diplômes - dont celui d’ingénieur sévrien, laboratoires et équipements communs) adaptés à des besoins de PME et de districts industriels. Ces communs (services collectifs, structures de formation et autres institutions) sortent les districts industriels de leurs routines , en initiant un processus d’exploration des possibilités offertes par la céramique, notamment dans le domaine électrique. En ce sens, ces outils concourent à l’industrialisation et à la reconfiguration de la branche de la céramique vaisselière et décorative vers la céramique technique.
L’ingénieur sévrien, dans une conformation toute pragmatiste, est en mesure de s’adapter aux nécessités des réorientations de l’industrie céramique. Qui plus est, son profil témoigne d’une évolution profonde de la culture professionnelle de la filière et de ses pratiques, dont il est loin cependant d’être l’unique acteur. Le parcours de professionnels tel qu’Albert Granger, scientifique et praticien, chercheur et enseignant, circulant en France et à l’étranger, entre milieux industriels et de l’enseignement technique, ayant l’oreille des pouvoirs publics et capable, peu ou prou, de prendre la mesure des besoins de l’industrie, est un vecteur essentiel de ce changement de culture. Finalement, la démonstration plaide elle-même pour une dimension pragmatiste de l’approche sociohistorienne, considérant que les fins recherchées par les hommes sont modifiées par les moyens que ceux-ci explorent, développent et mobilisent et, qu’en bonne pratique, l’enquête en sciences sociales doit savoir tenir compte de ce réajustement constant des fins et de leurs moyens, de la construction et reconstruction continue de l’expérience.

"Michel Weber (sous la direction de) et Diane d'Eprémesnil (avec la collaboration de), Chromatikon I. Annuaire de la philosophie en procès — Yearbook of Philosophy in Process, Louvain-la-Neuve, Presses universitaires de Louvain, 2005. (264 p. ; ISBN 2-87463-000-4 ; 21 € ; http://www.i6doc.com/doc/chromatikon & http://www.i6doc.com/doc/chromatikon-eng)

Table
Sommaire — Contents
Michel Weber, Avant-propos & Foreword
I. Séminaires de recherche — Research Seminars
Jean-Marie Breuvart, Le concept de philosophie spéculative dans Process and Reality
Didier Debaise, Que signifie l’ « être comme puissance » ?
Jean Douchement, Le Dieu de Whitehead est-il un « dieu de philosophe » ?
Jean-Claude Dumoncel, Cosmologie, métaphysique et philosophie
Guillaume Durand, Le concept événementiel de nature
Sébastien Gandon, Algèbre, géométrie et loi d’intensité
Alison Miculan, Rencontre et civilisation: La théorie de la connaissance de Whitehead
Xavier Verley, Valeur et événement
Michel Weber, Créativité et réversion conceptuelle
II. Études critiques — Critical Studies
Pauline Nivens, Gramsci and Whitehead Rate Consent in Politics
John Pickering, On Whitehead, Embodied Cognition and Biosemiotics
III. Comptes rendus — Critical Reviews
Alix Parmentier : Hartshorne, Whitehead’s Philosophy
Juan Vicente Mayoral de Lucas : Dewey, La opinión pública y sus problemas
Juan Vicente Mayoral de Lucas : García Raffi, Alfred North Whitehead
IV. Informations réticulaires — Reticular News
Table des matières — Table of Contents
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Na intersecção entre o conceito de Primeiridade em Peirce e a distinção formulada por Dewey entre “estético” e “artístico”, propomos um diálogo entre os pensamentos de ambos para uma reflexão acerca da experiência estética. Embora “experiência estética” abarque muitas definições, enquanto for considerada uma relação íntima entre espectador e obra de arte, é possível entendê-la como uma experiência de primeiridade, i.e., como aquela experiência do sentir a imediatez do mundo, sem mediação, num momento caracterizado por uma singularidade, liberdade, e não temporalidade, por isso se define como pura presentidade. Igualmente para Dewey a experiência estética é entendida como uma experiência singular de unidade e completude possível dentre as experiências comuns do cotidiano, e ela se caracteriza como puro sentir e puro presente. Portanto, é lícito afirmar que há uma clara correspondência entre o conceito de experiência de primeiridade em Peirce e o conceito de experiência estética em Dewey. Entretanto, pode-se dizer que a experiência estética diz respeito não só à fruição do espectador diante da obra de arte em si, mas também diz respeito à experiência do artista ao produzir uma obra de arte - além disso, as obras de arte, enquanto coisas no mundo aparecem ao espectador não só na presentidade da primeiridade, mas também como experiência de segundidade, pois a obra de arte é um objeto, e como objeto tem alteridade. E é nesta duplicidade da definição de experiência estética que a distinção cunhada por Dewey entre o “artístico” (criação da obra de arte) e o “estético” (fruição da obra de arte) se fundamenta. Pois ele explica que para que um objeto possa se constituir como uma obra de arte, uma experiência plena precisa ter ocorrido no processo de produção da obra, e essa experiência, igualmente singular, é a chave que Dewey fornece para o entendimento da distinção entre o objeto comum e o objeto artístico. Logo, para ser considerado uma obra de arte, um objeto só o seria na medida em que possibilite uma experiência estética plena de fruição artística, i.e., esta experiência inclui, não apenas uma experiência de primeiridade, mas também inclui os aspectos “estético” e o “artístico” que se fundem numa experiência única, transformando o espectador em um artista momentâneo. Em outras palavras, para que haja a experiência estética é preciso que o expectador se aproprie da obra de arte como se ele fosse o seu criador, vivenciando-a de maneira imediata e singular, assim, aquilo que poderia ser banal, comum e pura alteridade na exterioridade, enquanto obra de arte, passa a ser único, original e continuum numa interioridade.

La  didattica  del  diritto  appare  chiamata,  in  particolare  in  questo  momento  storico,  fluido  e  in continuo  movimento,  ad  accettare  la  sfida  di  attivare  quel  processo  di  conoscenza  della  cultura giuridica e di maturazione di uno sguardo sul sé e sull’alterità, sotto la lente prospettica del diritto, attraverso il quale può risultare possibile formare davvero cittadini e cittadine capaci di cogliere e affrontare la complessità, sviluppando nel contempo una postura responsabile, solidale e attente al bene comune. Partendo da una breve riflessione sui principali cardini del pensiero di John Dewey in materia di educazione alla cittadinanza democratica, il presente contributo intende soffermarsi sulle  dimensioni  metodologiche  e  sulle  prospettive  epistemologiche  che il  docente  di  diritto dovrebbe  integrare  per  riuscire  a  concretizzare  la  finalità  educativo-solidale  alla  base  della didattica giuridica.

Si les miracles de Lourdes sont célèbres, que savons-nous de la manière dont ils sont proclamés ? Portant un regard neuf sur un phénomène habituellement appréhendé uniquement dans sa dimension religieuse, cet ouvrage propose de se pencher très concrètement sur ce que font les médecins du sanctuaire lorsqu'ils doivent contrôler une guérison déclarée « miraculeuse ».

Draft d'un article proposé à la revue Théorèmes, dans le cadre d'un dossier coordonné par Yann Schmitt et Romain Mollard sur "Pragmatisme et religion".

Résumé : Cet article poursuit deux lignes de discussion : la première regarde la montée en puissance des discours et théories du « post-séculier » ; la seconde concerne la fréquente (et récente) atténuation du caractère tranchant du sécularisme et du naturalisme de John Dewey. S’il m’importe de relever le curieux affadissement du naturalisme et du sécularisme de Dewey chez de nombreux pragmatistes contemporains, c’est afin de mieux répondre aux théories de la « société post-séculière », en opposant à ces théories une critique deweyenne non affadie. Pour faire droit à cette critique non affadie, je reviens sur plusieurs textes de Dewey, trop souvent occultés au seul profit de A Common Faith (Dewey, 1934) – un ouvrage dont la radicalité est d’ailleurs rarement considérée. Ce retour m’autorise, d’une part, à recouvrer la pleine puissance de la critique deweyenne des religions, et donc, par voie de conséquence, à corriger l’affadissement dont cette critique a fait l’objet ces dernières années. D’autre part, ce même retour me permet de montrer combien les positions deweyennes sont difficilement compatibles avec les discours et théories qui réclament l’advenue d’une « société post-séculière » ou d’un « âge post-séculier ».

Comment articuler, sans les opposer, la démarche scientifique et les enjeux politiques de l’écologie ? Les conceptions pragmatistes de John Dewey, fondées sur le recours à l’expérience, à l’enquête et à l’exigence démocratique, peuvent inspirer une « reconstruction » critique de cet enjeu si contemporain. Au nom d’une version « continuiste » du naturalisme et de l’environnement, le philosophe américain défendait une approche de l’écologie positionnée en amont des bifurcations en apparence inconciliables entre le point de vue scientifique des écologues, la posture critique des écologistes et les propositions de l’écologie politique.

https://www.cairn.info/revue-ecorev-2022-1-page-111.htm?contenu=article

Ön söz
Bir romanı tahlil etmek için kullanılan klasik yöntemin tutarlı, mantıklı ve gerekli tarafları olduğu şüphesizdir. Fakat zaman, mekan, şahıs ve olay örgüsü esaslı ve hatta müellifin hayatı ile eserinde ortak müşterekler bulup bunlar vesilesi ile eksik noktaların (güya) tamamlanmasına dayalı bir “tahlil” en genel anlamda metnin felsefi temellerine temas etmekten uzaktır.
Pragmatizmin en mühim isimlerinden olan Peirce, James, Mead, Dewey ve neo-pragmatizmin abide şahsiyetleri Putnam ve Rorty’nin felsefeye kazandırdıkları birçok farklı disiplin için sayısız imkan sunmakta iken “edebiyat”ın buna duyarsız kalması şaşılacak bir durumdur. Pragmatistlerin uzun uzun üzerine düşündükleri, tartıştıkları ve ispatına gayret ettikleri büyük meseleler “roman tahlili” esnasında ciddi eksikliklerin giderilmesini temin edecektir.
Bu amaçla yöntemi ve başlıkları izah etmek için büyük değişimlerin hayatın her sahasında kendini gösterdiği ve edebiyatın da yeniden inşa edildiği bir dönem olan Tanzimat ile başlamayı uygun gördük. Diğer edebi türlere nazaran daha detaylı ve müstakil bir dünya kurulmasına imkan tanıması hasebiyle tahliller için “roman” türü esas alınacaktır. Pragmatik analizin birçok maddesindeki kapsayıcılık yöntemin diğer edebi dönemlerde yahut müstakilen bir eser üzerinde tatbik edilebilirliğini de onaylar niteliktedir.
Namık Kemal’in İntibah, Sâmipaşazâde Sezai’nin Sergüzeşt, Recâizâde Mahmut Ekrem’in Araba Sevdası, Ahmet Mithat Efendi’nin Felâtun Bey ile Râkım Efendi, Nâbizâde Nâzım’ın Zehra isimli romanları analizin merkezinde olmak üzere  Peirce, James, Mead, Dewey, Putnam ve Rorty’nin pragmatizm anlayışları incelenmiş ve bir “yöntem” ortaya konmaya çalışılmıştır.
Çalışmanın amacı her ne kadar pragmatik felsefe ile roman tahlilini desteklemek olsa da tam tersi bir surette pragmatik felsefenin bol örnekli bir izahı şeklinde de okunabilir.

Betapapun besar koleksi sebuah perpustakaan, keunggulan koleksi koleksi tersebut akan sia-sia belaka bila tidak digunakan. Untuk dapat digunakan oleh pembaca maka koleksi perpustakaan harus diatur menurut susunan tertentu. Pembaca dapat membayangkan bila seorang pembaca menemui sebuah perpustakaan dengan koleksi misalnya 20.000 buku yang tidak disusun sama sekali maka pembaca tersebut pasti akan bingung karena tidak adanya susunan buku yang dapat digunakan olehnya. Pengaturan buku itu bermacam-macam jenis, ada yang diatur menurut subjek pengarang ataupun jenis buku, misalnya fiksi atau biografi. 1 Dewasa ini koleksi perpustakaan dikelompokkan menurut klasifikasi koleski perpustakaan, misalnya menurut klasifikasi desimal Dewey, menurut Universal Decimal Clasification, dann menurut Lbrary of Congress Classification. Ketiga bagan klasifikasi tersebut banyak dipakai perpustakaan. 2 Sebagai sarana pengaturan pustaka dirak, klasifikasi mempunyai tujuan yaitu (i) membantu pemakai mengidentifikkan dan melokalisasi sebuah dokumen berdasarkan nomor panggil, dan (ii) mengelompokkan semua dokumen sejenis menjadi satu. 3 Pada tahun 1876 terbitlah sebuah pamflet berjudul A Classification and Subject Index for Cataloguing and Arranging the Books and Pamphlets of a Librray. Penerbitan pamflet tersebut menandai terbitnya sistem Dewey Decimal Classification, lebih dikenal dengan singkatan DDC. DDC merupakan bagan klasifikasi yang dipakai di dunia. Di Indonesia, DDC menududuki peringkat pertama sebagai bagan klasifikasi yang paling banyak digunakan, menyusul kemudian Universal Decimal Classification atau UDC. DDC dibuat oleh Melvil Dewey berdasarkan kajiannya terhadap puluhan buku, pamflet dan 1

"Table

Michel Weber, Préface

I. Séminaires de recherche — Research Seminars

François Beets, Le sourire d’Hachamoth ou la naissance du procès

Jean-Marie Breuvart, La personne humaine selon Whitehead

Jean Douchement, Whitehead et l’éducation 2. L’éducation scientifique

Olivier Thiery, Activité finaliste, actualisation de potentiel, Un-Dieu Source et Tao. Une lecture de Néo-Finalisme de Raymond Ruyer

Jeroen B. J. van Dijk, An Introduction to Process-Information: From Information Theory to Experiential Reality

II. Etudes critiques — Critical Studies

David T. Bradford, Comparable Process Psychologies in Eastern Christianity and Early Buddhism

Hubert Faes, Arendt et Whitehead

Arran Gare, Law, Process Philosophy and Ecological Civilization

Pièces et main d’œuvre, La société de contrainte et ses instruments

Bogdan Rusu, Whitehead and Green: The Metaphysics of Universal Relatedness

III. Comptes rendus — Critical Reviews

Ronny Desmet : Thinking with Stengers and Whitehead

Romain Mollard : John Dewey, Une foi commune

Bogdan Rusu : Vesselin Petrov, Ontological Landscapes

IV. Informations réticulaires — Reticular News

François Beets, Paul Gochet, un Professeur pas ordinaire

Paul Gochet (1932–2011), Lettre au Professeur Philippe Devaux du 16 juillet 1969

Bruce G. Epperly, Process Theology: A Guide for the Perplexed

Bruce G. Epperly, Celtic Spirituality for the Postmodern Age

Franck Robert, Merleau-Ponty et Whitehead

Séminaires — Seminars

Publications — Éditions Chromatika

Abréviations — Abbreviations"