Suchergebnisse

Cover -- Contents -- Contributors -- Acknowledgments -- How to Use This Book -- Part One Researching Pragmatism -- 1 Introduction Sami Pihlström -- 2 Research Methods, Problems, and Resources Sami Pihlström -- 3 A History of Pragmatism James Campbell -- Part Two Pragmatism and Theoretical Philosophy -- 4 Epistemology, Logic, and Inquiry John Capps -- 5 Metaphysics Sami Pihlström -- 6 Science and Technology Larry Hickman -- Part Three Pragmatism and Applied Philosophy -- 7 Aesthetics Armen T. Marsoobian -- 8 Ethics Michael Eldridge -- 9 Social Theory Erkki Kilpinen -- 10 Politics Shane J. Ralston -- 11 Education Barbara J. Thayer-Bacon -- 12 Economics Paul B. Thompson -- 13 Race Shannon Sullivan -- 14 Religion Ulf Zackariasson -- 15 Environmental Pragmatism Jennifer Welchman -- 16 Global Pragmatism and Higher Education Naoko Saito and Tomohiro Akiyama -- Part Four Pragmatism in the Multicultural World -- 17 Feminist Pragmatist Praxis Danielle Lake, Sunny Heenen, and Judy Whipps -- 18 Pragmatism and Indigenous Philosophy Anna Cook -- 19 Pragmatism in Europe Emil Višňovský -- 20 Analytic Philosophy and Pragmatism Henrik Rydenfelt -- 21 New Directions Sami Pihlström -- Part Five Appendices -- 22 Chronology Michael Eldridge -- 23 Glossary Michael Eldridge and Sami Pihlström -- 24 A Select Bibliography John R. Shook Updated by Sami Pihlström -- Index.

Chapter 1: Introduction -- Chapter 2: On the Viennese Background of Harvard Neopragmatism: Logical Empiricism between Pragmatism and Neopragmatism -- Chapter 3: Brandom on Pragmatism -- Chapter 4: Pragmatic Realism, Idealism, and Pluralism: A Rescherian Balance? -- Chapter 5: "Languaged" World, "Worlded" Language: On Margolis's Pragmatic Integration of Realism and Idealism -- Chapter 6: The Will to Believe, Epistemic Virtue, and Holistic Transcendental Pragmatism -- Chapter 7: Toward a Pragmatist Metaphysics of the Fact-Value Entanglement: Emergence or Continuity? -- Chapter 8: Finnish Versions of Pragmatist Humanism: Eino Kaila and Georg Henrik von Wright as Quasi-Pragmatists -- Chapter 9: A New Look at Wittgenstein and Pragmatism.

Humanism, Antitheodicism, and the Critique of Meaning in Pragmatist Philosophy of Religion develops a distinctive approach to pragmatist philosophy of religion, and more generally to pragmatist investigations of the human search for meaning, by emphasizing what may be considered two closely interrelated main features of this tradition: humanism and antitheodicism. Humanism here emphasizes the need to focus on religion as a human practice within human concerns of meaningfulness and significance, as distinguished from any metaphysical search for cosmic meaning. Antitheodicism, in turn, stands for the refusal to accept any justification, divine or secular, for the experiences of meaninglessness that individuals undergoing horrendous suffering may have. Developing a critical form of pragmatism emphasizing these ideas, Sami Pihlström explores the relations between pragmatism and analytic philosophy in the philosophy of religion, especially regarding the question of religious meaning, as well as the significance of literature for philosophy of religion, with particular emphasis on William James's pragmatism.

"Together with a group of Finnish colleagues, I have since 1999 been involved in writing and revising a series of philosophy textbooks for high-school students, published by a Finnish publishing house specializing in textbooks and non-fiction. In an introductory volume published in 2005, we included a brief discussion of "the pragmatist theory of truth" in the context of a more general exploration of the concept of truth. As textbooks usually, our books also include plenty of pictures, hopefully keeping their young readers alert. For the truth-theoretical section, we decided to use a photograph of Donald Trump, picturing him with his bestseller, How to Become Rich. In those years, Trump was not at all well known in my home country Finland, although he was already at that point a famous celebrity in the United States. I cannot remember who decided to use the picture in the book; I certainly had no idea whatsoever who this guy in the photograph was, and I had never heard of him before. The point of the photograph was obvious: by using it we asked our prospective readers whether the sentences of Trump's books are true if they make their author (or, possibly, their reader) rich and if they in that sense pragmatically "work". Getting rich would then be their concrete "cash value""--

Both as a traditional theological issue and in its broader secular varieties, theodicy remains a problem in the philosophy of religion. In this book, Professor Sami Pihlström provides a novel critical reassessment of the theodicy discourse addressing the problem of evil and suffering. He develops an antitheodicist view, arguing that theodicies seeking to render apparently meaningless suffering meaningful or justified from a "God's-Eye-View" ultimately rely on metaphysical realism failing to recognize the individual perspective of the sufferer. Pihlström thus shows that a pragmatist approach to the realism issue in the philosophy of religion is a vital starting point for a re-evaluation of the problem of theodicy.

Transcendental Guilt challenges traditional ways of understanding moral philosophy by proposing, instead of mainstream ethical theorizing, a serious moral reflection on our ethical finitude, focusing on the concept of guilt. It argues that guilt plays a 'transcendental' role in our ethical lives by being constitutive of the seriousness characteristic of the moral point of view

This book examines the issue of moral realism from a pragmatist point of view, drawing attention to our human practices of ethical evaluation and deliberation. It defends the essentially ungrounded and humanly fundamental place of ethics in our thought and action. Ethics must remain beyond justification and ubiquitous in our human form(s) of life

Abstract
The covid-19 pandemic and the increasingly polarized political situation in many countries today have highlighted the significance of various humanly natural intellectual mistakes, cognitive biases, and widespread inferential errors. This essay examines, at a philosophical meta-level, the relation between our natural epistemic errors and the kind of humanly unavoidable transcendental illusion analyzed by Immanuel Kant in the Transcendental Dialectic of the First Critique. While both kinds of illusion are usually primarily discussed in an epistemological context, my approach is not exclusively epistemic. Rather, my main argument extends the broadly Kantian critique of reason – as a critical via negativa focusing on what is epistemically "wrong" about us, as the kind of cognitive agents we human beings naturally are – into a pragmatically enriched investigation of "the negative" as constitutive of the human condition, that is, our lack of sufficiently critical epistemic and ethical capacities, including our propensity to both cognitive error and moral evil. Our being inescapably inclined to manifest such negativities in our epistemic and ethical lives, and our insufficient awareness of doing so, are, arguably, "transcendental facts" about us, to be critically examined in terms of a Kantian-cum-pragmatist philosophical anthropology. This significantly enriches our picture of transcendental philosophy.