William James's moral philosophy is neither a remaking of utilitarianism nor it is a theory of values as it is assumed by the majority of his interpreters. Instead James offers an ethical view consistently arising out of valorization of energy of his days, and effecting a counter-tendency to the two great popular scientific currents of the 19th century: the universalizing of Darwinism and the pessimistic ideologies of social entropy. James's ethics moves away from the traditional idealistic or utilitarian grounds and takes place against the background of an up-and-coming philosophical anthropology hinged on the primacy of action. Human activity, however, needs to be understood in relation to Energy as the fabric of the universe pervading the whole spectrum of being in a continuum in which humanity and divinty are strictly intertwined.

Virtue theory, natural law, deontology, utilitarianism, existentialism: these are the basic moral theories taught in “Ethics,” “History of Philosophy,” and “Introduction to Philosophy” courses throughout the United States. When the American philosopher William James (1842 – 1910) find his way into these conversations, there is uncertainty about where his thinking fits. While utilitarianism has become the default position for teaching James’s pragmatism and radical empiricism, this default position fails to address and explain James’s multiple criticisms of John Stuart Mill’s formulaic approach to questions concerning the moral life. Through close readings of James’s writings, the chapters in William James, Moral Philosophy, and the Ethical Life catalogue the ways in whichJames wants to avoid the following: (a) the hierarchies of Christian natural law theory, (b) the moral calculus of Mill’s utilitarianism, (c) the absolutism and principle-ism of Immanuel Kant’s deontology, and (d) the staticity of the virtues found in Aristotle’s moral theory. Elaborating upon and clarifying James’s differences from these dominant moral theories is a crucial feature of this collection. This collection, is not, however, intended to be wholly negative – that is, only describing to readers what James’s moral theory is not. It seeks to articulate the positive features of James’s ethics and moral reasoning: what does it mean to an ethical life, and how should we theorize about morality?

A new interpretation of James's ethical and religious thought focusing on the prominent role these views played in his philosophy.

Widely regarded as the father of American psychology, William James is by any measure a mammoth presence on the stage of pragmatist philosophy. But despite his indisputable influence on philosophical thinkers of all genders, men remain the movers and shakers in the Jamesian universe—while women exist primarily to support their endeavors and serve their needs. How could the philosophy of William James, a man devoted to Victorian ideals, be used to support feminism? Feminist Interpretations of William James lays out the elements of James’s philosophy that are particularly problematic for feminism, offers a novel feminist approach to James’s ethical philosophy, and takes up epistemic contestations in and with James’s pragmatism. The results are surprising. In short, James’s philosophy can prove useful for feminist efforts to challenge sexism and male privilege, in spite of James himself. In this latest installment of the Re-Reading the Canon series, contributors appeal to William James’s controversial texts not simply as an exercise in feminist critique but in the service of feminism. Along with the editors, the contributors are Jeremy Carrette, Lorraine Code, Megan Craig, Susan Dieleman, Jacob L. Goodson, Maurice Hamington, Erin McKenna, José Medina, and Charlene Haddock Seigfried.

Here, in a single volume, are selections from the writings of William James that cover the entire spectrum of his work as psychologist, moral philosopher, pragmatist, and metaphysician. These selections concentrate on the theme of James's moral philosophy. Although James was acknowledged as one of the dominant philosophers of his time, his total moral perspective is not easy to grasp. This is because he never developed a fully unified statement of his position. Rather, his illuminating reflections on moral issues were scattered unsystematically throughout his writings. This volume focuses attention on writings that are at the heart of James's ethical perspective. -- Book jacket.

A study of William James' philosophy of democracy and pluralism, and its relevance to modern debates.

This book offers a compelling new interpretation of James’ moral philosophy: an "ethics of responsible self-fashioning." James’ performative writing style articulates this conception by showing how moral inquiry serves both social and personal transformation. James the social moral philosopher seeks to create an inclusive moral order through expansion of sympathetic concern among those committed to different ideals. James the existential moral philosopher defends the right to adopt hope-grounding metaphysical beliefs which encourage strenuous moral action in the face of evil and suffering. The power of James’ ethics is demonstrated by its application to current discussions about the status of marginalized nonhuman animals and that of the cognitively disabled. William James and the Moral Life is of interest to a wide variety of ethicists and has special appeal to scholars and advanced students in moral philosophy, social philosophy, pragmatism, and American philosophy.