Philosophy Americana: Making Philosophy at Home in American by Douglas R. Anderson

By Douglas R. Anderson

During this attractive e-book, Douglas Anderson starts off with the idea that philosophy-the Greek love of wisdom-is alive and good in American tradition. whilst, expert philosophy continues to be particularly invisible. Anderson traverses American lifestyles to discover areas within the wider tradition the place specialist philosophy within the distinctively American culture can strike up a talk. How may well American philosophers seek advice from us approximately our non secular adventure, or political engagement, or literature-or even, well known song? Anderson's moment objective is to discover areas the place philosophy occurs in nonprofessional guises-cultural locations reminiscent of state song, rock'n roll, and Beat literature. He not just enlarges the culture of yank philosophers similar to John Dewey and William James by means of reading lesser-known figures reminiscent of Henry Bugbee and Thomas Davidson, yet reveals the subject matter and concepts of yank philosophy in a few unforeseen areas, equivalent to the song of Hank Williams, Tammy Wynette, and Bruce Springsteen, and the writingsof Jack Kerouac.The concept of philosophy Americanatrades at the emergent style of track Americana,rooted in conventional issues and kinds but attractive our current stories. The song is popularbut now not completely pushed by means of fiscal concerns, and Anderson seeks out the same function for philosophical perform, the place philosophy and pop culture are co-adventurers within the lifetime of rules. Philosophy Americana takes heavily Emerson's quest for the intense within the usual and James's trust that well known philosophy can nonetheless be philosophy.

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Extra resources for Philosophy Americana: Making Philosophy at Home in American Culture (American Philosophy)

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Where are failure, loss, and losing to be found in such a happy outlook? In his later career, after the complaints had been lodged, Dewey took pains to address this charge of innocence, especially, for example, in the opening chapters of Experience and Nature, where he says, ‘‘We confine ourselves to one outstanding fact: that evidence that the world of empirical things includes the uncertain, unpredictable, uncontrollable, and hazardous’’ (LW, 1:43). Thus, we should not remain blind to the presence of loss in the origins of Dewey’s own pragmatism.

This incommunicability estranges the wise person from others ................. 15741$ $CH2 02-13-06 14:42:42 PS PAGE 38 royc e, philosophy , a n d w a n d e r i n g 39 and provides no basis or ground for a community of hope. The philosophical wanderers are left to ‘‘rejoice in their sorrow,’’ and in the absence of community become social wanderers as well as intellectual wanderers. In this instance, the wanderers are loners and mystics, Tiresian outlaws. The rejoicing–sorrow is generated not only by this inability to communicate but also by a second feature of the philosopher’s finitude—her or his fragmented status.

There is no getting around the systematic and, often, deductive nature of Royce’s worldview. Nevertheless, if we look at his life, his historical writings, and his long friendship with William James, we see some existential tempering of the hardheaded Royce we often portray in discussions of American thought. The insularity of the systematic result of much of Royce’s thought is at odds with the attitude he seemed to bring to his philosophical thinking. This is clearly evidenced in a letter Royce wrote to G.

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