Free PDF , by William James
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, by William James
Free PDF , by William James
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File Size: 377 KB
Print Length: 106 pages
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Publication Date: May 16, 2012
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B008473G3Y
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Comprising the work are a series of lectures given by William James between November 1906 and January 1907 at Lowell Institute and Columbia University.Reflected upon positively are the philosophies of John Stuart Mills, Fredrich Schiller and John Dewey. We are provided James’ vision of how tragically divisive the predominant philosophies of the time were, and still are – rationalism versus empiricism, the two major philosophical encampments, with their totally juxtaposed issues, their unwillingness to admit the possibilities of the others validity and their subsequent bickering and passive warfare against each other.James takes many positions, and makes his sides, but never states either is wrong, only farther from what might be his perceived truth as it relates their stances. Arguing monism vs. pluralism, the matters of God, the universe, humanism, the means and ways we come by truth or Truth, James attempts to relay a position which is to the benefit of man, clearly one where the more experienced, often times more educated man is placed in the best possible position to ascertain what it is that is ‘truth’, what guiding principles he holds to direct his life and the means and ways by which even the shallowest ideas hold their benefit. For in Pragmatism nothing is wrong, no ideas are wrong, so long as they provide a benefit to the beholder in some fashion.Lectures:1. The Present Dilemma in Philosophy.2. What Pragmatism Means.3. Some Metaphysical Problems Pragmatically Considered.4. The One and The Many.5. Pragmatism and Common Sense.6. Pragmatisms Conception of Truth.7. Pragmatism and Humanism.The dilemma stems from the parties being divided into two predominant philosophical camps – instead of democrat and republican think empiricist and rationalist – “Most men wish both facts and religion. Empiricism gives facts without religion. Rationalism gives religion without facts’, (21) and ‘empiricist’ meaning your lover of facts in all their crude variety, ‘rationalist’ meaning your devotee to abstract and eternal principles.’ (97) Because, it’s posited, no man can live without both facts and principles, it makes very little sense to assert oneself entirely to one encampment. Acting as an apologist for the pair, James states: ‘Rationalism sticks to the logic and the empyrean. Empiricism sticks to the external senses. Pragmatism is willing to take anything, to follow either logic or the sense.’ (593)The major divisive lines along which the two disagree include: the notion of monism (rationalistic, one overseer and uniting principle) and pluralism (empiricism, making a whole of the sum total of its parts). James notes that, of man: ‘He wants facts; he wants science; he also wants a religion.’ (140) And we can’t have both if we’re entirely steeped in one system of belief.In efforts to settle the debate, quiet the dissenters on either side, James offers the reader ‘the oddly-named thing pragmatism as a philosophy that can satisfy both kinds of demand.’ (268)Pragmatism quickly becomes the philosophy of practical significance, read more precisely: consequence to our daily life and function. We are left with ‘Theories (which become) instruments, not answers to enigmas’ (400) and we’re left with ‘only an attitude of orientation’ (409), it is a ‘looking towards last things, fruits, consequences, facts.’ (410). And the ideas which aide us in acquiring some feeling from these consequences are no less important, for the truth behind an idea means it’s power to work – here James also points out that scientific laws are but generally guiding principles, not formed concretely – and especially so in the humanities, of which philosophy is a part.For the pragmatist ‘Truth, for him, becomes a class-name for all sorts of definite working values in experience.’ (506) This is why the rationalist rebels against him. And yet, theological ideas also bare their benefit in that, if they prove good and effective for the individual they offer principle by which a prosperous life might be led.Also for the pragmatist: ‘The truth is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons.’ (563) – Contrast this possibly with Nietzsche’s ‘Beyond Good and Evil’ but then pseudo-apologize with his ‘Will to Power’ – an individual does what they do simply because it’s seen as being beneficial for them in one manner or another.James tackles the idea of ‘Free Will’ – which he asserts is the ability to expect history not to repeat itself, not so much that we have means to choose a path. He finds that adoption of the Melioristic philosophy: that through human action we can make the world better, is a most profitable stance.Regarding the Truth: ‘True ideas are those that we can assimilate, validate, corroborate and verify.’ (1372). In other words – truth happens and is made, it is not a stand-alone, from the beginning of all time, true. This occurs through the processes of verification and validation. Thusly ideas are ‘useful because it is true or that it is true because it is useful.’ (1396). Because of the nature of verification and validation much of our truth lives ‘on a credit system’ where ‘thoughts and beliefs pass so long as nothing challenges them.’ (1420) – (bear in mind this is a simplified surmise).Quotes:‘I myself believe that the evidence for God lies primarily in inner personal experiences.’ (777)‘When we look at what has actually come, the conditions must always appear perfectly designed to ensure it.’ (812)‘Loosely speaking, and in general, it may be said that all things cohere and adhere to each other SOMEHOW…’ (954)‘It is neither a universe pure and simple nor a multiverse pure and simple.’ (1036)‘borrowing the word from my friend G. Papini, that pragmatism tends to UNSTIFFEN all our theories.’ (1115)‘… it IS what is made of it. Hence… the world is PLASTIC.’ (1658)
As you might expect from a book about pragmatism, this one is fairly dry. The chapters are a series of lectures written and given by William James in the early 1900s. You can slightly tell from the wording that it was written in that time period, but even more noticeable than that is the large vocabulary and lofty language that you would expect from a philosopher. I consider myself to be a pragmatist, and there were a few sections that were interesting, but overall it felt like quite a chore to read this book.
Not fodder for the sluggish mind, William James. His writing is curiously modern, as if what was known a century ago was conveniently forgotten since, only to be refreshingly recalled. My strongest recommendation is to make this, and other writings, required reading. A lot to be relearned that would be currently and immediately applicable regarding his insight of what was known, what was taught and what was allowed to be wasted over time.
William James is a figure who is read widely in theory of religion as well as other areas--psychology, etc. I was very happy to see this a a free book. It adds to my library.
If you are like me, and have always been confused by different definitions of Pragmatism, this book will explain it to you (as it was intended to the its first audience, when it was written by William James in 1907). While it is often filed away under philosophy, Pragmatism is best described as a method. I would highly recommend this book as a starting point if you want to delve deeper into the subject matter, and see what it has evolved to today with regard to its application in the Social Sciences.
Simply outstanding. As an American makes you feel honored to know that America came up with its own deep philosophy to rival the Ages.
Great book. Would recommend it to anyone who wants to know about pragmatism
This is basic information for students of religion, psychology and philosophy
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