The evolution of the religious outlook of the American philosopher and educator John Dewey is a classic example of what in the past hundred years has been a common phenomenon in American religious life. Dewey was born in Burlington, Vermont, just before the Civil War. Dewey was never entirely at ease with the type of sentimental evangelical faith taught by his mother. In the Congregational Church, which Dewey regularly attended throughout his youth, and at the University of Vermont, which Dewey entered at age fifteen, he found a less sentimental and more liberal religious atmosphere than the one that prevailed in his home. James Marsh was a Congregational minister and a professor of philosophy at the University of Vermont in the 1820s and 1830s, and he helped to launch the American Transcendentalist movement by publishing, in 1829, a widely read and influential first American edition of Coleridge’s Aids to Reflection.
{"title":"John Dewey: The Evolution of a Faith","authors":"S. Rockefeller","doi":"10.4324/9780429337666-2","DOIUrl":"https://doi.org/10.4324/9780429337666-2","url":null,"abstract":"The evolution of the religious outlook of the American philosopher and educator John Dewey is a classic example of what in the past hundred years has been a common phenomenon in American religious life. Dewey was born in Burlington, Vermont, just before the Civil War. Dewey was never entirely at ease with the type of sentimental evangelical faith taught by his mother. In the Congregational Church, which Dewey regularly attended throughout his youth, and at the University of Vermont, which Dewey entered at age fifteen, he found a less sentimental and more liberal religious atmosphere than the one that prevailed in his home. James Marsh was a Congregational minister and a professor of philosophy at the University of Vermont in the 1820s and 1830s, and he helped to launch the American Transcendentalist movement by publishing, in 1829, a widely read and influential first American edition of Coleridge’s Aids to Reflection.","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"148 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127325219","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.4324/9780429337666-14
P. Hare, C. Chakrabarti
In a chapter of the Thought and Character of William James entitled “From Idealism to Phenomenalism,” Ralph -Barton Perry says that, “concerning empirical or Berkeleyan idealism, James was long of a divided mind, and it was only towards the end of his career that he could pronounce unequivocally in favor of realism.” According to the doctrine Ayer calls “strong phenomenalism,” the meaning of any proposition which asserts that a material object exists can be analyzed without remainder into statements about sense experience. In the 1870s and 80s, James read deeply and talked with a number of philosophers who used either a double aspect device or neutrality idea to present a realistic empiricism. The discontinuities were not a consequence of James’s adopting different epistemological “isms” successively. Rather, the discontinuities were primarily in his attitude toward what was a remarkably continuous commitment to realistic epistemology.
{"title":"The Development of William James's Epistemological Realism","authors":"P. Hare, C. Chakrabarti","doi":"10.4324/9780429337666-14","DOIUrl":"https://doi.org/10.4324/9780429337666-14","url":null,"abstract":"In a chapter of the Thought and Character of William James entitled “From Idealism to Phenomenalism,” Ralph -Barton Perry says that, “concerning empirical or Berkeleyan idealism, James was long of a divided mind, and it was only towards the end of his career that he could pronounce unequivocally in favor of realism.” According to the doctrine Ayer calls “strong phenomenalism,” the meaning of any proposition which asserts that a material object exists can be analyzed without remainder into statements about sense experience. In the 1870s and 80s, James read deeply and talked with a number of philosophers who used either a double aspect device or neutrality idea to present a realistic empiricism. The discontinuities were not a consequence of James’s adopting different epistemological “isms” successively. Rather, the discontinuities were primarily in his attitude toward what was a remarkably continuous commitment to realistic epistemology.","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"334 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123182156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.4324/9780429337666-18
R. Shinn
The cry for rights arises in most nations. Systems of communication and international organizations, both voluntary and intergovernmental, send those cries throughout the world. Champions of human rights have trouble finding effective ways to act. It was the triumph of the Enlightenment that it enunciated human rights with an unprecedented power and universality. The Declaration of Independence is a good example of the faith of the Enlightenment. The horizontal limitation usually defines an in-group, geographically and socially cohesive, affirming itself in relation to outsiders. The New Testament declaration of the coming Kingdom of God renewed the same double theme. Occasional movements beginning in the Middle Ages related the religious vision of a transformed future to the pains of the lower social classes. The history of the nineteenth and twentieth centuries is a commentary, both pathetic and sardonic, upon the high hopes of the Enlightenment.
{"title":"Toward a Post-Enlightenment Doctrine of Human Rights","authors":"R. Shinn","doi":"10.4324/9780429337666-18","DOIUrl":"https://doi.org/10.4324/9780429337666-18","url":null,"abstract":"The cry for rights arises in most nations. Systems of communication and international organizations, both voluntary and intergovernmental, send those cries throughout the world. Champions of human rights have trouble finding effective ways to act. It was the triumph of the Enlightenment that it enunciated human rights with an unprecedented power and universality. The Declaration of Independence is a good example of the faith of the Enlightenment. The horizontal limitation usually defines an in-group, geographically and socially cohesive, affirming itself in relation to outsiders. The New Testament declaration of the coming Kingdom of God renewed the same double theme. Occasional movements beginning in the Middle Ages related the religious vision of a transformed future to the pains of the lower social classes. The history of the nineteenth and twentieth centuries is a commentary, both pathetic and sardonic, upon the high hopes of the Enlightenment.","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116148588","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Dating a Mishnah-Tractate: The Case of Tamid","authors":"Neusner Jacob","doi":"10.4324/9780429337666-7","DOIUrl":"https://doi.org/10.4324/9780429337666-7","url":null,"abstract":"","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129460663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.4324/9780429337666-16
P. Kurtz
{"title":"The New Censors of Science","authors":"P. Kurtz","doi":"10.4324/9780429337666-16","DOIUrl":"https://doi.org/10.4324/9780429337666-16","url":null,"abstract":"","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"80 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124491123","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.4324/9780429337666-19
Howard B. Radest
Progressivism, however, represented a departure from such personalistic and aristocratic commitments and moved, instead, toward inclusive schooling as the ground of a participatory politics. Politics was indeed an “architectonic” discipline, as Aristotle had it—form-giving and society-constructing. Progressivism, unlike its more conservative relatives, proposed that both persons and societies were ever incomplete and so politics was always an opening toward a future. Commitment to human agency in this progressive context must be distinguished from the utter voluntarism of modern existentialism with its focus on the defiant act. Less dramatic and soulful, progressively agency was for its proponents a feature of “organized intelligence” taking social forms as scientific inquiry, democratic polity, and progressive education. Reconstruction takes its meaning from its presence within a democratic situation; i.e., reconstruction entails participation. The particular reality for schooling is the person as such who is not only a creature of culture and society; i.e., progressivism was grounded in a psychobiological realism.
{"title":"Schooling and the Search for a Usable Politics","authors":"Howard B. Radest","doi":"10.4324/9780429337666-19","DOIUrl":"https://doi.org/10.4324/9780429337666-19","url":null,"abstract":"Progressivism, however, represented a departure from such personalistic and aristocratic commitments and moved, instead, toward inclusive schooling as the ground of a participatory politics. Politics was indeed an “architectonic” discipline, as Aristotle had it—form-giving and society-constructing. Progressivism, unlike its more conservative relatives, proposed that both persons and societies were ever incomplete and so politics was always an opening toward a future. Commitment to human agency in this progressive context must be distinguished from the utter voluntarism of modern existentialism with its focus on the defiant act. Less dramatic and soulful, progressively agency was for its proponents a feature of “organized intelligence” taking social forms as scientific inquiry, democratic polity, and progressive education. Reconstruction takes its meaning from its presence within a democratic situation; i.e., reconstruction entails participation. The particular reality for schooling is the person as such who is not only a creature of culture and society; i.e., progressivism was grounded in a psychobiological realism.","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130547408","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-23DOI: 10.4324/9780429337666-11
E. Madden
The history of American philosophy and religion from 1775 to 1850 largely centers around the reactions to Old Light Calvinism and the variations of it introduced by Hopkins and Emmons. During this period, Princeton Theological Seminary and Western Reserve College at Hudson, Ohio, remained the bastions of Calvinism. The actual orthodoxy of the day were the faculty at Princeton Seminary and Western Reserve College. The Oberlin philosophers are prime examples of thinkers united in a thorough critique of Calvinistic determinism, while at the same time vigorously disagreeing among themselves. The idea of human agency involved makes sense of “could have done otherwise” and so provides the framework for accountability. Mahan’s arguments that the determinist cannot make sense of accountability or God’s fairness are standard arguments and have carried great weight.
{"title":"Asa Mahan and the Oberlin Philosophy","authors":"E. Madden","doi":"10.4324/9780429337666-11","DOIUrl":"https://doi.org/10.4324/9780429337666-11","url":null,"abstract":"The history of American philosophy and religion from 1775 to 1850 largely centers around the reactions to Old Light Calvinism and the variations of it introduced by Hopkins and Emmons. During this period, Princeton Theological Seminary and Western Reserve College at Hudson, Ohio, remained the bastions of Calvinism. The actual orthodoxy of the day were the faculty at Princeton Seminary and Western Reserve College. The Oberlin philosophers are prime examples of thinkers united in a thorough critique of Calvinistic determinism, while at the same time vigorously disagreeing among themselves. The idea of human agency involved makes sense of “could have done otherwise” and so provides the framework for accountability. Mahan’s arguments that the determinist cannot make sense of accountability or God’s fairness are standard arguments and have carried great weight.","PeriodicalId":289331,"journal":{"name":"HISTORY, RELIGION, and AMERICAN DEMOCRACY","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131370589","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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