Latin American philosophy is best understood as a type of applied philosophy devoted to issues related to the culture and politics of Latin America. This introduction provides a comprehensive overview of its central topics. It explores not only the unique insights offered by Latin American thinkers into the traditional pre-established fields of Western philosophy, but also the many 'isms' developed as a direct result of Latin American thought. Many concern matters of practical ethics and (...) social and political philosophy, such as Lascasianism, Arielism, Bolívarism, modest and immodest feminisms, republicanism, positivism, Marxism, and liberationism. But there are also meta-philosophical 'isms' such as originalism and perspectivism. Together with clear and accessible discussions of the major issues and arguments, the book offers helpful summaries, suggestions for further reading, and a glossary of terms. It will be valuable for all readers wanting to explore the richness and diversity of Latin American philosophy. (shrink)

Introduces contemporary American philosophy of technology through six of its leading figures. The six American philosophers of technology whose work is profiled in this clear and concise introduction to the field—Albert Borgmann, Hubert Dreyfus, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner—represent a new, empirical direction in the philosophical study of technology that has developed mainly in North America. In place of the grand philosophical schemes of the classical generation of European philosophers of technology, the contemporary (...) American generation addresses concrete technological practices and the co-evolution of technology and society in modern culture. Six Dutch philosophers associated with Twente University survey and critique the full scope and development of their American colleagues’ work, often illustrating shifts from earlier to more recent interests. Individual chapters focus on Borgmann’s engagement with technology and everyday life; Dreyfus’s work on the limits of artificial intelligence; Feenberg’s perspectives on the cultural and social possibilities opened by technologies; Haraway’s conception of the cyborg and its attendant blurring of boundaries; Ihde’s explorations of the place of technology in the lifeworld; and Winner’s fascination with the moral and political implications of modern technologies. American Philosophy of Technology offers an insightful and readable introduction to this new and distinctly American philosophical turn. Contributors are Hans Achterhuis, Philip Brey, René Munnik, Martijntje Smits, Pieter Tijmes, and Peter-Paul Verbeek. (shrink)

The American philosophy and the problem of time –[article]– attempts to briefly outline the concepts of understanding of the problem of time, temporality and continuity in American philosophy which is represented by Ch. Peirce, W. James, and A. N. Whitehead. The article also tries to point out the importance of the enquiry on the field of time. Further, it gives abbreviated outline of the historic conditions of emergence of the American philosophy.

The _Encyclopedia of American Philosophy_ provides coverage of the major figures, concepts, historical periods and traditions in American philosophical thought. Containing over 600 entries written by scholars who are experts in the field, this _Encyclopedia_ is the first of its kind. It is a scholarly reference work that is accessible to the ordinary reader by explaining complex ideas in simple terms and providing ample cross-references to facilitate further study. The _Encyclopedia of American Philosophy_ contains a thorough analytical (...) index and will serve as a standard, comprehensive reference work for universities and colleges. Topics covered include: Great philosophers: Emerson, Dewey, James, Royce, Peirce, Santayana Subjects: Pragmatism, Progress, the Future, Knowledge, Democracy, Growth, Truth Influences on American Philosophy: Hegel, Aristotle, Plato, British Enlightenment, Reformation Self-Assessments: Joe Margolis, Donald Davidson, Susan Haack, Peter Hare, John McDermott, Stanley Cavell Ethics: Value, Pleasure, Happiness, Duty, Judgment, Growth Political Philosophy: Declaration of Independence, Democracy, Freedom, Liberalism, Community, Identity. (shrink)

_American Philosophy: The Basics_ introduces the history of American thought from early Calvinists to the New England Transcendentalists and from contract theory to contemporary African American philosophy. The key question it asks is: what it is that makes American Philosophy unique? This lively and compelling book moves through key periods in the development of American thought from the founding fathers to the transcendentalists and pragmatists to contemporary social commentators. Readers are introduced to: Some (...) of the most important thinkers in American history including Jonathan Edwards, Thomas Paine, Charles Sanders Pierce, Thomas Kuhn, Cornel West and many more Developments in five key areas of thought: epistemology, metaphysics, religion and ethics, social philosophy, and political philosophy The contributions of American women, African-Americans and Native Americans. Featuring suggestions for further reading and assuming no prior knowledge of philosophy, this is an ideal first introduction for anyone studying or interested in the history of American thought. (shrink)

Professional philosophers have tended either to shrug off American philosophy as negligible or derivative or to date American philosophy from the work of twentieth century analytical positivists such as Quine. Russell Goodman expands on the revisionist position developed by Stanley Cavell, that the most interesting strain of American thought proceeds not from Puritan theology or from empirical science but from a peculiarly American kind of Romanticism. This insight leads Goodman, through Cavell, back to Emerson (...) and Thoreau and thence to William James and John Dewey, as they assimilated to American circumstances and intellectual habits the currents of European thought from Kant to Wittgenstein. (shrink)

The term “American Philosophy,” perhaps surprisingly, has been somewhat vague. While it has tended to primarily include philosophical work done by Americans within the geographical confines of the United States, this has not been exclusively the case. For example, Alfred North Whitehead came to the United States relatively late in life. On the other hand, George Santayana spent much of his life outside of the United States. Until only recently, the term was used to refer to philosophers of (...) European descent. Another focus for defining, or at least characterizing, American Philosophy has been on the types of philosophical concerns and problems addressed. While American philosophers have worked on traditional areas of philosophy, such as metaphysics, epistemology, and axiology, this is not unique to American Philosophy. Many scholars have highlighted American philosophers’ focus on the interconnections of theory and practice, on experience and community, though these, too, are not unique to American Philosophy. The people, movements, schools of thought and philosophical traditions that have constituted American Philosophy have been varied and often at odds with each other. Different concerns and themes have waxed or waned at different times. For instance, the analysis of language was important throughout much of the twentieth century, but of very little concern before then, while the relation between philosophy and religion, of great significance early in American Philosophy, paled in importance during much of the twentieth century. Despite having no core of defining features, American Philosophy can nevertheless be seen as both reflecting and shaping collective American identity over the history of the nation. (shrink)

Charles S. Peirce, William James, Josiah Royce, George Santayana, John Dewey, and George Herbert Mead: each of these individuals is an original and historically important thinker; each is an essential contributor to the period, perspective, and tradition of classical American philosophy; and each speaks directly, imaginatively, critically, and wisely to our contemporary global society, its distant possibilities for improvement, and its massive, pressing problems. From the initiative of pragmatism in approximately 1870 to Dewey's final work after World War (...) II, classical American philosophy has come to represent the critical articulation of attitudes, outlooks, and forms of life imbedded in the culture from which it arose. John Stuhr brings together the works of these foremost thinkers to present a comprehensive collection in American philosophy. Extensive introductory essays, written especially for this volume by leading scholars of the subject, provide not only the bibliographical and cultural contexts necessary to a full appreciation of each thinker, but also original critical and interpretive philosophical observations. (shrink)

Exploring the possibilities of American philosophy from the perspective of translation, and in turn elucidating the dynamism and tension within American philosophy, this book invokes the idea of philosophy as translation as human transformation and presents a broader concept of translation as internal to the nature of language and of human life.

Russell 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 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.

"The essays in this book make it elegantly clear that there is a vigorous and rigorous Latin American philosophy... and that others dismiss it at their peril." —Mario Sáenz The ten essays in this lively anthology move beyond a purely historical consideration of Latin American philosophy to cover recent developments in political and social philosophy as well as innovations in the reception of key philosophical figures from the European Continental tradition. Topics such as indigenous (...) class='Hi'>philosophy, multiculturalism, the philosophy of race, democracy, postmodernity, the role of women, and the position of Latin America and Latin Americans in a global age are explored by notable philosophers from the region. An introduction by Eduardo Mendieta examines recent trends and points to the social, political, economic, and cultural conditions that have inspired the discipline. Latin American Philosophy brings English-speaking readers up to date with recent scholarship and points to promising new directions. (shrink)

This chapter contains sections titled: Introduction: The Span of Early American Philosophy The Context of Early American Thought The Trajectory of Early American Philosophy Seventeenth‐Century Puritanism Early Eighteenth Century Later Eighteenth Century Conclusion.

Latin America - its people, its politics, its economy - has burst upon the world scene with powerful images that have captured the curiosity of many English-speaking North Americans. The strategic importance of this vast region to the stability of the Wes.

American Philosophy of Technology: The Empirical Turn is an introduction to the thought about technology by Albert Borgmann, Hubert Dreyfuss, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner. Each position is presented in a medium-length essay, along with a little biographical information and some criticism. Each essay is written by a different Dutch philosopher. The book is largely a translation of a 1997 Dutch publication. However, the essays on Borgmann, Feenberg, and Ihde have been updated to include (...) material written after 1997. The philosophical stance of the book is broadly Continental, most notably post-Heideggerian, given that the topic is technology. It is, however, easily accessible to readers better versed in other traditions. Given the age and accessibility of the material, this is a very useful introduction to contemporary thought about technology. Graduate students and advanced undergraduates should be able to make good use of this book. (shrink)

The epic wisdom contained in a lost library helps the author turn his life aroundIn American Philosophy, John Kaag--a disillusioned philosopher at sea in his marriage and career--stumbles upon a treasure trove of rare books on an old estate in the hinterlands of New Hampshire that once belonged to the Harvard philosopher William Ernest Hocking. The library includes notes from Whitman, inscriptions from Frost, and first editions of Hobbes, Descartes, and Kant. As he begins to catalog and preserve (...) these priceless books, Kaag rediscovers the very tenets of American philosophy--self-reliance, pragmatism, the transcendent--and sees them in a twenty-first-century context. Hocking was one of the last true giants of American philosophy. After studying under Harvard's Philosophical Four--William James, George Santayana, Josiah Royce, and George Herbert Palmer--he held the most prestigious chair at the university for the first three decades of the twentieth century. And when his teachers eventually died, he collected the great books from their libraries (filled with marginalia) and combined them with his own rare volumes at his family's estate. And there they remained for nearly eighty years, a time capsule of American thought. Part intellectual history, part memoir, American Philosophy is an invigorating investigation of American pragmatism and the wisdom that underlies a meaningful life. (shrink)

When I write about ‘American philosophy’ in this paper, I refer not to the practice of philosophizing in a certain geographic area during a certain time. Rather I mean a scholarly field defined by certain conventions, standard arguments, and major works. I hope primarily to show that that area of inquiry is befuddled. I also want to suggest, however, that it may be unhelpful to try to write about the practice of philosophizing in a certain geographic area—the continental (...) United States—in anything like the way scholars now write about it. (shrink)

In this article I argue that African-American philosophy emerges from a socio-existential context where persons of African descent have been faced with the absurd in the form of white racism. The concept of struggle, given the above, functions as both descriptive and heuristic vis-à-vis the meaning of African-American philosophy. Expanding upon Charles Mills’ concept of non-Cartesian sums, I demonstrate the inextricable link between Black lived experience, struggle, and the morphology of meta-philosophical assumptions and philosophical problems specific (...) to African-American philosophy. Then, I provide a sketch of two early African-American philosophers whose philosophical work is, though neglected, indispensable to African-American philosophical legitimating practices and whose work is informed by the defining motif of struggle. Lastly, I demonstrate the efforts of Africana philosophers at creating philosophical sites that nurture a sense of shared struggle and community. (shrink)

PERHAPS THE MOST STRIKING FEATURE of professional philosophy in North America at this historic juncture is its scope and scale. The historian Bruce Kuklick entitled his informative study of academic philosophy in the United States, The Rise of American Philosophy: 1860-1930, even though his book dealt only with the Department of Philosophy of Harvard University. This institution's prominence on the American philosophical scene in the early years of the century was such that this parochial-seeming (...) narrowing of focus to one single department--with its half-dozen or so philosophers--was not totally absurd for the period at issue. But today it would certainly be so. The American Philosophical Association, to which most United States academic practitioners of the discipline belong, presently has more than eight thousand members, and the comprehensive Directory of American Philosophers for 1992-1993 lists well over ten thousand philosophers affiliated to colleges and universities in the United States and Canada. Admittedly, this profession is small potatoes compared with other academic enterprises; the Scientific Research Society Sigma XI currently has a membership of more than one hundred thousand scientists, and the Modern Language Association has more than thirty-two thousand members. All the same, a small town of not inconsiderable size could be populated exclusively with contemporary North American academic philosophers. To be sure, its demographics would be rather unusual. Only just under twenty percent would be women; and blacks, Hispanics, and Asian-Americans would constitute just over one percent of the population. The social classes above and below the middle are underrepresented in this community, and a disproportionate fraction of its members comes from families of professional status. Moreover, for reasons that require a deeper sociological analysis than can be attempted here, the profession attracts a disproportionately larger fraction of Catholics, Jews, and immigrants. (shrink)

American Philosophy: From Wounded Knee to the Present by Erin McKenna and Scott Pratt is an introduction to the history of American Philosophy from the period of 1894 to the present, grounded in an outlook informed by classical pragmatism. Spanning thirty-two chapters and covering dozens of figures, the text is as comprehensive a survey of American Philosophy as I have ever come across. While the book includes a list of the usual suspects with chapters (...) devoted to figures like Emerson, James, and Dewey, the book is also a veritable Who's Who of who is missing from the American canon. For those working in the American tradition with a predilection toward pluralism, this characteristic is particularly noteworthy. The... (shrink)

For undergraduate/graduate courses in Latin American Philosophy, Latin American Thought, Multicultural Philosophy, Latino Culture and Civilization, and Hispanic Culture and Civilization in the Departments of Philosophy, Latin American Studies, Political Science, Romance Languages, and Chicano Studies. The most comprehensive anthology in its field, 'Latin American philosophy' offers the reflections of Latin American thinkers on the nature of philosophy, justice, human rights, cultural identity, and other issues that have faced them from (...) the colonial period to the present day. Most of the essays are short and easy to read making them accessible to students with little or no philosophical background. (shrink)

A final chapter is devoted to twentieth-century American Moral Philosophy. The book is specifically designed to be used as a text for courses in American philosophy.

This anthology brings together a selection of historical and contemporary writings on topics in African-American Philosophy. Questions regarding a wide range of issues--including slavery and freedom, social progress, self-respect, alienation, sexuality, cultural identity, nationalism, feminism, Marxism and violence--are critically examined from different perspectives by well-known philosophers and by non-philosophers from many disciplines. It emphasizes the historical significance of the philosophical arguments within very specific social and political contexts. Features substantial extracts, and in some cases complete works by important (...) 19th- and 20th-century social and political thinkers--organized under sections on Antebellem Critical Thought, Emigrationist and Diaspora Thought, Assimilation and Social Uplift, Contemporary Black Feminist Thought, Civil Rights and Civil Disobedience, Marxism and Social Progress, Rebellion and Radical Thought, Social Activism Reconsidered, Black Women Writers on Rape, and Alienation and Self-Respect. For anyone interested in the African-American experience and American history. (shrink)

In contemporary philosophical debates in the United States "redefining pragmatism" has become the conventional way to flag significant philosophical contests and to launch large conceptual and programmatic changes. This book analyzes the contributions of such developments in light of the classic formulations of Charles S. Peirce and John Dewey and the interaction between pragmatism and analytic philosophy. American pragmatism was revived quite unexpectedly in the 1970s by Richard Rorty's philosophical heterodoxy and his running dispute with Hilary Putnam, who, (...) like Rorty, is a professed Deweyan.Reinventing Pragmatism examines the force of the new pragmatisms, from the emergence of Rorty's and Putnam's basic disagreements of the 1970s until the turn of the century. Joseph Margolis considers the revival of a movement generally thought to have ended by the 1950s as both a surprise and a turn of great importance. The quarrel between Rorty and Putnam obliged American philosophers, and eventually Eurocentric philosophy as a whole, to reconsider the direction of American and European philosophy, for instance in terms of competing accounts of realism and naturalism. (shrink)

Contents: FOREWORD Aronson, Moses J.; THE HUMANIZATION OF PHILOSOPHY Ayres, Clarence Edwin, THE GOSPEL OF TECHNOLOGY Bates, Ernest Sutherland; TOWARD A SOCIAL PHILOSOPHY Bode, Boyd H.; "THE GREAT AMERICAN DREAM" Cohen Felix S.; THE SOCIALIZATION OF MORALITY Costello, Harry Todd, A PHILOSOPHER AMONG THE METAPHYSICIANS Durant, Will; AN AMATEUR'S PHILOSOPHY Edman, Irwin; THE NATURALISTIC TEMPER Flewelling, Ralph Tyler; THE NEW TASK OF PHILOSOPHY Holt, Edwin Bissell; THE WHIMSICAL CONDITION OF SOCIAL PSYCHOLOGY, AND OF MANKIND Hook, (...) Sidney; EXPERIMENTAL NATURALISM Irving, John Allan; TOWARD RADICAL EMPIRICISM IN ETHICS Kallen, Horace Meyer . (shrink)

This chapter contains sections titled: Identity Identity of Latin American Philosophy Four Approaches History of the Controversy Conclusion References Further Reading.

In _Time in the Ditch, _John McCumber explores the effect of McCarthyism on American philosophy in the 1940s and 1950s. The possibility that the political pressures of the McCarthy era might have skewed the development of the discipline has rarely been addressed in the subsequent half century. Why was silence maintained for so long? And what happens, McCumber asks, when political events and pressures go beyond interfering with individual careers to influence the nature of a discipline itself?

Purpose in American philosophy.--Radical empiricism.--Three types and two dogmas of empiricism.--William James as philosophical psychologist.--Charles S. Peirce: community and reality.--The contemporary significance of Royce's theory of the self.--The course of American philosophy.--The philosophy of religion in America.

While recognizing its origins and scope, Alejandro A. Vallega offers a new interpretation of Latin American philosophy by looking at its radical and transformative roots. Placing it in dialogue with Western philosophical traditions, Vallega examines developments in gender studies, race theory, postcolonial theory, and the legacy of cultural dependency in light of the Latin American experience. He explores Latin America’s engagement with contemporary problems in Western philosophy and describes the transformative impact of this encounter on contemporary (...) thought. (shrink)

Goodman’s book is neither a survey, nor a comprehensive history of American philosophy before pragmatism emerged in the late nineteenth century in the works of Charles S. Peirce and William James, nor does it explore undiscovered depths of American thought possibly overlooked or lost to time. Rather, Goodman’s treatment of five men—-Jonathan Edwards, Benjamin Franklin, Thomas Jefferson, Ralph Waldo Emerson, and Henry David Thoreau—attempts to follow James’s understanding of what philosophies are and to “convey each writer’s feel (...) for the ‘whole push’ of things”. In that regard, Goodman succeeds and gives the reader a sense of each man’s motivations. Each is given his own chapter, including an interlude and an... (shrink)

In previous works such as Thinking Through the Imagination: Aesthetics in Human Cognition and Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot, John Kaag firmly established his "street cred" as a scholar and interpreter of American philosophy. His name will also be familiar to readers of the Chronicle of Higher Education, The New York Times, and sundry other publications as he endeavors to impact a larger audience, off campus, to serve as a public intellectual, one (...) we need now more than ever—Richard Hofstadter's 1964 Anti-Intellectualism in American Life is all too relevant as challenges cloud our democratic vistas.An ambitious work, American... (shrink)

This encyclopedia article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening decades of the twenty-first century. Rather than attempt to provide an exhaustive and impossibly (...) long list of scholars’ names and dates, this article outlines the history of Latin American philosophy while trying to provide a meaningful sense of detail by focusing briefly on individual thinkers whose work points to broader philosophical trends that are inevitably more complex and diverse than any encyclopedic treatment can hope to capture. (shrink)

Wide-ranging examination of American philosophy's ties to settler colonialism and its role as both an object and a force of decolonization.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:American Philosophy: The Basics by Nancy StanlickPeter [email protected] Stanlick. American Philosophy: The Basics. London: Routledge, 2013. 174 pp with index.In 174 pages American Philosophy: The Basics covers the American philosophical tradition from its European roots to some of its contemporary leanings. The stated goal of the book is to give an overview of American philosophy and “explain what makes (...) American philosophy a national or cultural philosophical tradition.” This is a particularly tall order for such a short book, and it might be understandable if Stan-lick necessarily omits numerous thinkers from the canon. Overall, the book succeeds at giving a quick overview of the history of American philosophy.The text covers a fairly diverse selection of philosophers. Starting from Jonathan Edwards’ Calvinist theology, the book moves through early American social and political thought, and the European enlightenment ideals that underwrite them, as found in revolutionary era thinkers such as Thomas Jefferson, Thomas Paine, and Benjamin [End Page 578] Franklin. The rest of the chapters quickly address New England transcendentalism and classical pragmatism. The book ends with two quick summaries of “recent” developments in American philosophy split between metaphysics, epistemology, and the philosophy of science; and a second section on social, political, and ethical writings. The latter section includes summaries of recent writings on feminist ethics and African American social thought. Although these themes are particularly welcome, the book would have benefited by addressing feminist and African American contributions not just to ethics or social thought, but also to debates in epistemology or the philosophy of science.The author’s intended audience is undergraduates taking an American philosophy course or those wholly uninformed about the American philosophical tradition. Although the book serves as a helpful summary of various views in the American intellectual tradition, it would need to be supplemented by a substantial amount of primary texts to provide enough course material for a semester. The text does not contain enough critical commentary to function as a secondary resource by itself, but could function alongside additional secondary material.This last point is particularly telling about the book’s goals. Stanlick manages to introduce and explain numerous classic philosophical problems throughout the text (e.g., the mind-body problem, the problem of freewill, arguments for God’s existence, etc…) and provides a glossary at the end of the book, but does not do much to explore any of the issues in-depth. In part this is because of the overview nature of the text, but additional explanations, as well as a longer list of secondary sources, would have gone a long way in strengthening the author’s overall approach. This is an interesting, and I think helpful, approach for a lower-level philosophy text: it provides clear exposition of philosophical terminology while never straying from the overall goal of exploring the American philosophical tradition.One initial problem is the author’s narrative commitment to what makes American philosophy uniquely American. Stanlick argues that what is indicative of American philosophy is more of an emphasis on “what we can do with theories, principles, and arguments” than with theoretical or abstract problems. While we may be able to see this emphasis in some of the classical pragmatists and early American intellectuals, I think it’s difficult to claim that such an emphasis is indicative of all American philosophy.Additionally, seemingly major American philosophers are simply absent. Though discussions of Charles Sanders Peirce, William James, John Dewey, and Richard Rorty compose the pragmatism chapter, no mention is made of C.I. Lewis or Sidney Hook. Recent pragmatists, outside of W.V.O Quine and Rorty, are missing from both the pragmatism chapter and later chapters on contemporary developments in American philosophy. It seems reasonable to expect some mention of [End Page 579] Robert Brandom’s analytic pragmatism, the contemporary revival of Peirce’s philosophy, Cheryl Misak’s extensive work on American pragmatism (although one of her edited volumes is mentioned in a “further readings” sections), Susan Haack’s epistemology, or Richard Shusterman’s work on embodiment and pragmatism. Although not American in genesis, 19th Hegelianism (as especially seen in the St. Louis and Ohio Hegelians) does not appear... (shrink)

Part I Philosophic Traditions Introduction to Part I 3 1 Philosophy and the Afro-American Experience 7 CORNEL WEST 2 African-American Existential Philosophy 33 LEWIS R. GORDON 3 African-American Philosophy: A Caribbean Perspective 48 PAGET HENRY 4 Modernisms in Black 67 FRANK M. KIRKLAND 5 The Crisis of the Black Intellectual 87 HORTENSE J. SPILLERS Part II The Moral and Political Legacy of Slavery Introduction to Part II 107 6 Kant and Knowledge of Disappearing Expression (...) 110 RONALD A. T. JUDY 7 Social Contract Theory, Slavery, and the Antebellum Courts 125 ANITA L. ALLEN AND THADDEUS POPE 8 The Morality of Reparations II 134 BERNARD R. BOXILL Part III Africa and Diaspora Thought Introduction to Part III 151 9 “Afrocentricity‘: Critical Considerations 155 LUCIUS T. OUTLAW, JR. 10 African Retentions 168 TOMMY L. LOTT 11 African Philosophy at the Turn of the Century 190 ALBERT G. MOSLEY Part IV Gender, Race, and Racism Introduction to Part IV 199 12 Some Group Matters: Intersectionality, Situated Standpoints, and Black Feminist Thought 205 PATRICIA HILL COLLINS 13 Radicalizing Feminisms from “The Movement Era‘ 230 JOY A. JAMES 14 Philosophy and Racial Paradigms 239 NAOMI ZACK 15 Racial Classification and Public Policy 255 DAVID THEO GOLDBERG 16 White Supremacy 269 CHARLES W. MILLS Part V Legal and Social Philosophy Introduction to Part V 285 17 Self-Respect, Fairness, and Living Morally 293 LAURENCE M. THOMAS 18 The Legacy of Plessy v. Ferguson 306 MICHELE MOODY-ADAMS 19 Some Reflections on the Brown Decision and Its Aftermath 313 HOWARD McGARY 20 Contesting the Ambivalence and Hostility to Affirmative Action within the Black Community 324 LUKE C. HARRIS 21 Subsistence Welfare Benefits as Property Interests: Legal Theories and Moral Considerations 333 RUDOLPH V. VANTERPOOL 22 Racism and Health Care: A Medical Ethics Issue 349 ANNETTE DULA 23 Racialized Punishment and Prison Abolition 360 ANGELA Y. DAVIS Part VI Aesthetic and Cultural Values Introduction to Part VI 373 24 The Harlem Renaissance and Philosophy 381 LEONARD HARRIS 25 Critical Theory, Aesthetics, and Black Modernity 386 LORENZO C. SIMPSON 26 Black Cinema and Aesthetics 399 CLYDE R. TAYLOR 27 Thanatic Pornography, Interracial Rape, and the Ku Klux Klan 407 T. DENEAN SHARPLEY-WHITING 28 Lynching and Burning Rituals in African-American Literature 413 TRUDIER HARRIS-LOPEZ 29 Rap as Art and Philosophy 419 RICHARD SHUSTERMAN 30 Microphone Commandos: Rap Music and Political Ideology 429 BILL E. LAWSON 31 Sports, Political Philosophy, and the African American 436 GERALD EARLY. (shrink)

Journal of Philosophy of Education, EarlyView.

American Philosophy and Rudolf Steiner aspires to raise Steiners profile by digging into just one field of inquiry: philosophy. Before he became known to the world as a transmitter of clairvoyant wisdom, Steiner was an academic philosopher, editor of the scientific writings of Goethe and author of a foundational work in philosophy, The Philosophy of Freedom: The Basis for a Modern Worldview, published in 1894. That book expressed in philosophical terms many of the ideas that (...) would later emerge as integral to the spiritual science of Anthroposophy. (shrink)

The contributors examine the distinctive aspects of American philosophy, cultural and historical experience.

A volume of lectures in American philosophy by leading authorities in the field. The leading American philosophers from Jonathan Edwards to Morris Cohen are covered and further contributions discuss American legal philosophy and the background to the American constitution. The contributors examine the distinctive aspects of American philosophy and bring out its relation to American cultural and historical experience. An extensive bibliography of the subject is also provided.

This revised edition of John E. Smith’s classic details the phenomenal growth in American philosophy in the years since the book first appeared. Through the addition of a new chapter and the readdressing of earlier material, Smith advances his reflections on the present decade. The book also considers the impact of British linguistic philosophy and other currents of thought abroad on classical American philosophy.

In America most of us are so proud of our own achievements and—as a corollary of this—so provincial and narrow-minded in our general worldoutlook, that it has probably never occurred to us that until very recently we have cut absolutely no figure in the world's philosophy. In fact, it may still be said that even in 1930 the influence of American philosophy upon the philosophical world is almost a negligible factor. But even such nearly negligible influence is (...) vastly more than American philosophers could boast of thirty or forty years ago. The fact is that even as late as at the outbreak of the world-war most of Europe hardly knew that there was any such thing as American philosophy. And up to a very few years prior to the beginning of this devastating conflict such judgment concerning the non-existence of American philosophy was probably quite in agreement with the facts of the case. For an understanding of America's present cultural position it is essential, therefore, that one should know something of the recent advances in American philosophy. In fact, such philosophical progress in contemporary America constitutes one of the most remarkable and distinct proofs of America's ability to make significant and appreciated contributions to the highest intellectual and cultural life of the world. It would be foolish were one—even yet—to claim that America has arrived, philosophically. But the signs which indicate that American philosophy is definitely on its way are numerous, and are constantly multiplying. If American philosophers cannot yet say: “Plato, Hume, and Kant, we are here!”. (shrink)

Twenty-two leading Latin American philosophers are featured in this complete anthology on the human condition, values, and the search for identity. Bibliography.

Introduction -- Defining pluralism : Simon Pokagon, Ida B. Wells-Barnett, and Thomas fortune -- Evolution and American Indian philosophy -- Feminist resistance : Anna Julia Cooper, Jane Addams, and Charlotte Perkins Gilman -- Labor, empire and the social gospel : Washington Gladden, Walter Rauschenbusch, and Jane Addams -- A new name for an old way of thinking : William James -- Making ideas clear : Charles Sanders Peirce -- The beloved community and its discontents : Josiah Royce and (...) the realists -- War, anarchism, and sex : Emma Goldman and Margaret Sanger -- Democracy and social ethics : John Dewey -- Naturalism and idealism, fear, and conventionality : Mary Whiton Calkins and Elsie Clews Parsons -- Race riots and the color line : W. E. B. du Bois -- Philosophy reacts : Hartley Burr Alexander and Morris R. Cohen -- Creative experience : Mary Parker Follett -- Cultural pluralism : Horace Kallen and Alain Locke -- War and the rise of logical positivism : Otto Neurath and Rudolf Carnap -- Mccarthyism and American empiricism : Jacob Loewenberg, Henry Sheffer, C. I. Lewis, and Charles Morris -- The linguistic turn : Gustav Bergmann, May Brodbeck, and W. V. O. Quine -- Resisting the turn : Donald Davidson, Wilfrid Sellars, and the pluralist rebellion -- Philosophy outside : John Muir, Aldo Leopold, Joseph Wood Krutch, and Rachel Carson -- Economics and technology : Lewis Mumford, C. Wright Mills and John Kenneth Galbraith -- Politics : John Rawls, Robert Nozick, Michael Sandel, Martha Nussbaum, and Noam Chomsky -- Civil rights : Martin Luther King, Jr., Richard Wright and James Baldwin -- Black power : Malcolm X, James Cone, Audre Lorde, Bell Hooks, Angela Davis, and Cornel West -- Latin American American philosophy -- Red power, indigenous philosophy : Vine Deloria, Jr. and contemporary American Indian thought -- Feminism -- Engaged philosophy and the environment -- American philosophy today -- Recovering and sustaining the American tradition -- American philosophy revitalized -- The spirit of American philosophy in the new century. (shrink)

This essay fills in some historical, conceptual, and pedagogical gaps that appear in the most visible and recent professional efforts to “revive” Philosophy as a Way of Life (PWOL). I present “American Philosophy and Self-Culture” as an advanced undergraduate seminar that broadens who counts in and what counts as philosophy by immersing us in the lives, writings, and practices of seven representative U.S.-American philosophers of self-culture, community-building, and world-changing: Benjamin Franklin (1706–1790), Frederick Douglass (1818–1895), William (...) Ellery Channing (1780–1842), Henry David Thoreau (1817–1862), Margaret Fuller (1810-1850), Henry Bugbee (1915–1999), and Gloria Anzaldúa (1942–2004). Students enter the class with preconceptions about who philosophers are, what they do, how they write, and the languages in which they write. Students walk out with new senses of self, place, and language that emerge through new ways of seeing, doing, and writing philosophy. (shrink)

How did immigrant scholars such as Rudolf Carnap, Max Horkheimer, and Alfred Schütz influence the development of American philosophy? Why was the U.S. community more receptive to logical empiricism than to critical theory or phenomenology? This volume brings together fifteen historians of philosophy to explore the impact of the intellectual migration. -/- In the 1930s, the rise of fascism forced dozens of philosophers to flee to the United States. Prominent logical empiricists acquired positions at prestigious U.S. universities. (...) Critical theorists moved their Frankfurt School to Columbia University. And a group of phenomenologists taught at the New School for Social Research. Though many refugee scholars acquired some American following, logical empiricism had the biggest impact on academic philosophy. The exiled empiricists helped the country turn into a bastion of ‘analytic philosophy’ after the war. Phenomenology and critical theory became prominent schools from the 1970s onwards and continue to be influential in American philosophy today. -/- This is the first book to investigate to the migration from an integrated perspective, bringing together historians of American philosophy, logical empiricism, phenomenology, and critical theory. (shrink)