The Dictionary of Early American Philosophers, which contains over 400 entries by nearly 300 authors, provides an account of philosophical thought in the United States and Canada between 1600 and 1860. The label of "philosopher" has been broadly applied in this Dictionary to intellectuals who have made philosophical contributions regardless of academic career or professional title. Most figures were not academic philosophers, as few such positions existed then, but they did work on philosophical issues and explored philosophical questions involved in such fields as pedagogy, rhetoric, the arts, history, politics, economics, sociology, psychology, medicine, anthropology, religion, metaphysics, and the natural sciences. Each entry begins with biographical and career information, and continues with a discussion of the subject's writings, teaching, and thought. A cross-referencing system refers the reader to other entries. The concluding bibliography lists significant publications by the subject, posthumous editions and collected works, and further reading about the subject.

The epic wisdom contained in a lost library helps the author turn his life around John Kaag is a dispirited young philosopher at sea in his marriage and his career when he stumbles upon West Wind, a ruin of an estate in the hinterlands of New Hampshire that belonged to the eminent Harvard philosopher William Ernest Hocking. Hocking was one of the last true giants of American philosophy and a direct intellectual descendent of William James, the father of American philosophy and psychology, with whom Kaag feels a deep kinship. It is James’s question “Is life worth living?” that guides this remarkable book. The books Kaag discovers in the Hocking library are crawling with insects and full of mold. But he resolves to restore them, as he immediately recognizes their importance. Not only does the library at West Wind contain handwritten notes from Whitman and inscriptions from Frost, but there are startlingly rare first editions of Hobbes, Descartes, and Kant. As Kaag begins to catalog and read through these priceless volumes, he embarks on a thrilling journey that leads him to the life-affirming tenets of American philosophy—self-reliance, pragmatism, and transcendence—and to a brilliant young Kantian who joins him in the restoration of the Hocking books. Part intellectual history, part memoir, American Philosophy is ultimately about love, freedom, and the role that wisdom can play in turning one’s life around.

The Dictionary of Modern American Philosophers includes both academic and non-academic philosophers, anda large number of female and minority thinkers whose work has been neglected. It includes those intellectualsinvolved in the development of psychology, pedagogy, sociology, anthropology, education, theology, politicalscience, and several other fields, before these disciplines came to be considered distinct from philosophy in thelate nineteenth century.Each entry contains a short biography of the writer, an exposition and analysis of his or her doctrines and ideas, abibliography of writings, and suggestions for further reading. While all the major post-Civil War philosophers arepresent, the most valuable feature of this dictionary is its coverage of a huge range of less well-known writers,including hundreds of presently obscure thinkers. In many cases, the Dictionary of Modern AmericanPhilosophers offers the first scholarly treatment of the life and work of certain writers. This book will be anindispensable reference work for scholars working on almost any aspect of modern American thought.

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

For the Love of It is a story not only of one intimate struggle between a man and his cello, but also of the larger struggle between a society obsessed with success and individuals who choose challenging hobbies that yield no payoff except the love of it. "If, in truth, Booth is an amateur player now in his fifth decade of amateuring, he is certainly not an amateur thinker about music and culture. . . . Would that all of us who think and teach and care about music could be so practical and profound at the same time."—Peter Kountz, New York Times Book Review "[T]his book serves as a running commentary on the nature and depth of this love, and all the connections it has formed in his life. . . . The music, he concludes, has become part of him, and that is worth the price."—Clea Simon, Boston Globe "The book will be read with delight by every well-meaning amateur who has ever struggled. . . . Even general readers will come away with a valuable lesson for living: Never mind the outcome of a possibly vain pursuit; in the passion that is expended lies the glory."—John von Rhein, Chicago Tribune "Hooray for amateurs! And huzzahs to Wayne Booth for honoring them as they deserve. For the Love of It celebrates amateurism with genial philosophizing and pointed cultural criticism, as well as with personal reminiscences and self-effacing wit."—James Sloan Allen, USA Today "Wayne Booth, the prominent American literary critic, has written the only sustained study of the interior experience of musical amateurism in recent years, For the Love of It. [It] succeeds as a meditation on the tension between the centrality of music in Booth's life, both inner and social, and its marginality. . . . It causes the reader to acknowledge the heterogeneity of the pleasures involved in making music; the satisfaction in playing well, the pride one takes in learning a difficult piece or passage or technique, the buzz in one's fingertips and the sense of completeness with the bow when the turn is done just right, the pleasure of playing with others, the comfort of a shared society, the joy of not just hearing, but making, the music, the wonder at the notes lingering in the air."—Times Literary Supplement

“An important contribution . . . invaluable to anyone interested in the history of pragmatism and the influence of biology and evolution on pragmatic thinkers.” —Richard J. Bernstein, The New School for Social Research, author of The Pragmatic Turn In Pragmatism’s Evolution, Trevor Pearce demonstrates that the philosophical tradition of pragmatism owes an enormous debt to specific biological debates in the late 1800s, especially those concerning the role of the environment in development and evolution. Many are familiar with John Dewey’s 1909 assertion that evolutionary ideas overturned two thousand years of philosophy—but what exactly happened in the fifty years prior to Dewey’s claim? What form did evolutionary ideas take? When and how were they received by American philosophers? Although the various thinkers associated with pragmatism—from Charles Sanders Peirce to Jane Addams and beyond—were towering figures in American intellectual life, few realize the full extent of their engagement with the life sciences. In his analysis, Pearce focuses on a series of debates in biology from 1860 to 1910—from the instincts of honeybees to the inheritance of acquired characteristics—in which the pragmatists were active participants. If we want to understand the pragmatists and their influence, Pearce argues, we need to understand the relationship between pragmatism and biology. “Pragmatism’s Evolution is about the role of evolution, as a theory, in American pragmatism, as well as the early evolution of pragmatism itself.” —Isis “Superb.” —Metascience “[An] important book.” —Acta Biotheoretica “A significant and edifying work.” —Choice “Pearce has done something remarkable and all too rare: written a book at the intersection of philosophy, science, and history that is equally excellent in all three respects.” —International Journal of Philosophical Studies

This book presents the first introduction to African American academic philosophers, exploring their concepts and ideas and revealing the critical part they have played in the formation of philosophy in the USA. The book begins with the early years of educational attainment by African American philosophers in the 1860s. To demonstrate the impact of their philosophical work on general problems in the discipline, chapters are broken down into four major areas of study: Axiology, Social Science, Philosophy of Religion and Philosophy of Science. Providing personal narratives on individual philosophers and examining the work of figures such as H. T. Johnson, William D. Johnson, Joyce Mitchell Cooke, Adrian Piper, William R. Jones, Roy D. Morrison, Eugene C. Holmes, and William A. Banner, the book challenges the myth that philosophy is exclusively a white academic discipline. Packed with examples of struggles and triumphs, this engaging introduction is a much-needed approach to studying philosophy today.