DIVWritten shortly after the shattering effects of World War I, this volume initiated the author's experimental concept of pragmatic humanism. This revised, enlarged edition features Dewey's informative introduction. /div

Though best remembered today as a philosopher of early-childhood education through his influential 1899 work The School and Society and the essay The Child and the Curriculum, John Dewey also expended considerable thought on the progress of philosophy itself. In this striking book, first published just after the First World War in 1920, Dewey considers how, why, and when human affairs should prompt a new approach to concepts of morality and justice. How should the revelations of science in the 20th century, and its consequential technology, impact human thought? Is seeing knowledge as power philosophical supportable and desirable? Must we redefine what it means to be idealist? Where do politics and philosophy intersect? Deweys bracing explorations of these questions, and others, continue to enthrall thinking people and continue to be vitally relevantnearly a century after they were written. American educator and philosopher JOHN DEWEY (18591952) helped found the American Association of University Professors. He served as professor of philosophy at Columbia University from 1904 to 1930 and authored numerous books, including Experience and Nature (1925), Experience and Education (1938), and Freedom and Culture (1939).

Kant declared that philosophy began in 1781 with his Critique of Pure Reason. In 1806 Hegel announced that philosophy had now been completed. Eckart Förster examines the reasons behind these claims and assesses the steps that led in such a short time from Kant's "(Bbeginning" to Hegel's "(Bend." He concludes that, in an unexpected yet significant sense, both Kant and Hegel were indeed right. The Twenty-Five Years of Philosophy follows the unfolding of a key idea during this exceptionally productive period: the Kantian idea that philosophy can be scientific and, consequently, can be completed. Förster's study combines historical research with philosophical insight and leads him to propose a new thesis. The development of Kant's transcendental philosophy in his three Critiques, Förster claims, resulted in a fundamental distinction between "(Bintellectual intuition" and "(Bintuitive understanding." Overlooked until now, this distinction yields two takes on how to pursue philosophy as science after Kant. One line of thought culminates in Fichte's theory of freedom (Wissenschaftslehre), while the other--and here Förster brings Goethe's significance to the fore--results in Goethe's transformation of the Kantian idea of an intuitive understanding in light of Spinoza's third kind of knowledge. Both strands are brought together in Hegel and propel his split from Schelling. Förster's work makes an original contribution to our understanding of the classical era of German philosophy--an expanding interest within the Anglophone philosophical community.

In these essays, distinguished philosopher Philip Kitcher argues for a reconstruction of philosophy along the lines of classical Pragmatism

Written shortly after the shattering effects of World War I, John Dewey's Reconstruction in Philosophy offers an insightful introduction to the concept of pragmatic humanism. The eminent philosopher presents persuasive arguments against traditional philosophical constructs, suggesting their basis in self-justification; instead, he proposes an examination of core values in terms of their ultimate effects on the self and others. Dewey's experimental philosophy represented a significant departure from its predecessor, utilitarianism, and it was received with both outrage and acclaim for daring to mingle ethics and science. Delivered in 1919 as a series of lectures at Tokyo's Imperial University of Japan, Dewey's landmark work appears here in an enlarged edition that features an informative introduction by the author, written more than 25 years after the book's initial publication. Book jacket.

Advaita Vedānta is the most important philosophical system in India. It involves a discipline of spiritual experience as well as a technical philosophy, and since the time of Samkara in the ninth century some of the greatest intellects in India have contributed to its development. In his reconstruction of Advaita Vedānta, Eliot Deutsch has lifted the system out of its historical/cultural context and has concentrated attention on those ideas which have enduring philosophical value. He has sought to formulate systematically one's understanding of what is of universal philosophical interest in Vedantic thought. Professor Deutsch's work covers the basic metaphysical, epistemological, and ethical ideas of Vedānta. Students and scholars of Western as well as of Indian philosophy will be interested in the lucid, organized manner in which the material is presented and in the fresh interpretations given. The book is written in a critical rather than simply "pious" spirit and should thus also be of interest to anyone interested in deepening his or her appreciation and understanding of the richness of Indian thought.