Up@dawn 2.0

Saturday, August 26, 2023

Independent Readings course, MALA 6070-Fall '23

Religious Pragmatism in the Philosophy of William James

Readings:

John Dewey's endless chain of humanity

"Individuals flourish and wither away like the grass of the fields. But the fruits of their work endure and make possible the development of further activities having fuller significance. It is of grace not of ourselves that we lead civilized lives. There is sound sense in the old pagan notion that gratitude is the root of all virtue. Loyalty to whatever in the established environment makes a life of excellence possible is the beginning of all progress. The best we can accomplish for posterity is to transmit unimpaired and with some increment of meaning the environment that makes it possible to maintain the habits of decent and refined life. Our individual habits are links in forming the endless chain of humanity. Their significance depends upon the environment inherited from our forerunners, and it is enhanced as we foresee the fruits of our labors in the world in which our successors live. For however much has been done, there always remains more to do. We can retain and transmit our own heritage only by constant remaking of our own environment. Piety to the past is not for its own sake nor for the sake of the past, but for the sake of a present so secure and enriched that it will create a yet better future."

"Human Nature and Conduct An introduction to social psychology" by John Dewey: https://a.co/hEdGUa7

Wednesday, August 23, 2023

William James's last letter to his father Henry James Sr.

To his Father.

Bolton St., LondonDec. 14, 1882.

Darling old Father,—Two letters, one from my Alice last night, and one from Aunt Kate to Harry just now, have somewhat dispelled the mystery in which the telegrams left your condition; and although their news is several days earlier than the telegrams, I am free to suppose that the latter report only an aggravation of the symptoms the letters describe. It is far more agreeable to think of this than of some dreadful unknown and sudden malady.

We have been so long accustomed to the hypothesis of your being taken away from us, especially during the past ten months, that the thought that this may be your last illness conveys no very sudden shock. You are old enough, you've given your message to the world in many ways and will not be forgotten; you are here left alone, and on the other side, let us hope and pray, dear, dear old Mother is waiting for you to join her. If you go, it will not be an inharmonious thing. Only, if you are still in possession of your normal consciousness, I should like to see you once again before we part. I stayed here only in obedience to the last telegram, and am waiting now for Harry—who knows the exact state of my mind, and who will know yours—to telegraph again what I shall do. Meanwhile, my blessed old Father, I scribble this line (which may reach you though I should come too late), just to tell you how full of the tenderest memories and feelings about you my heart has for the last few days been filled. In that mysterious gulf of the past into which the present soon will fall and go back and back, yours is still for me the central figure. All my intellectual life I derive from you; and though we have often seemed at odds in the expression thereof, I'm sure there's a harmony somewhere, and that our strivings will combine. What my debt to you is goes beyond all my power of estimating,—so early, so penetrating and so constant has been the influence. You need be in no anxiety about your literary remains. I will see them well taken care of, and that your words shall not suffer for being concealed. At Paris I heard that Milsand, whose name you may remember in the "Revue des Deux Mondes" and elsewhere, was an admirer of the "Secret of Swedenborg," and Hodgson told me your last book had deeply impressed him. So will it be; especially, I think, if a collection of extracts from your various writings were published, after the manner of the extracts from Carlyle, Ruskin, & Co. I have long thought such a volume would be the best monument to you.—As for us; we shall live on each in his way,—feeling somewhat unprotected, old as we are, for the absence of the parental bosoms as a refuge, but holding fast together in that common sacred memory. We will stand by each other and by Alice, try to transmit the torch in our offspring as you did in us, and when the time comes for being gathered in, I pray we may, if not all, some at least, be as ripe as you. As for myself, I know what trouble I've given you at various times through my peculiarities; and as my own boys grow up, I shall learn more and more of the kind of trial you had to overcome in superintending the development of a creature different from yourself, for whom you felt responsible. I say this merely to show how my sympathy with you is likely to grow much livelier, rather than to fade—and not for the sake of regrets.—As for the other side, and Mother, and our all possibly meeting, I can't say anything. More than ever at this moment do I feel that if that were true, all would be solved and justified. And it comes strangely over me in bidding you good-bye how a life is but a day and expresses mainly but a single note. It is so much like the act of bidding an ordinary good-night. Good-night, my sacred old Father! If I don't see you again—Farewell! a blessed farewell! Your

WILLIAM.

 

The elder Henry James died on the nineteenth of December. A cablegram was sent to London; and on learning of his father's death, James wrote a letter to his wife from which the following extract is taken.

To Mrs. James.

...Father's boyhood up in Albany, Grandmother's house, the father and brothers and sister, with their passions and turbulent histories, his burning, amputation and sickness, his college days and ramblings, his theological throes, his engagement and marriage and fatherhood, his finding more and more of the truths he finally settled down in, his travels in Europe, the days of the old house in New York and all the men I used to see there, at last his quieter motion down the later years of life in Newport, Boston and Cambridge, with his friends and correspondents about him, and his books more and more easily brought forth—how long, how long all these things were in the living, but how short their memory now is! What remains is a few printed pages, us and our children and some incalculable modifications of other people's lives, influenced this day or that by what he said or did. For me, the humor, the good spirits, the humanity, the faith in the divine, and the sense of his right to have a say about the deepest reasons of the universe, are what will stay by me. I wish I could believe I should transmit some of them to our babes. We all of us have some of his virtues and some of his shortcomings. Unlike the cool, dry thin-edged men who now abound, he was full of the fumes of the ur-sprünglich human nature; things turbid, more than he could formulate, wrought within him and made his judgments of rejection of so much of what was brought [before him] seem like revelations as well as knock-down blows.... I hope that rich soil of human nature will not become more rare!...

 

Two months later James said in a letter to Mrs. Gibbens: "It is singular how I'm learning every day now how the thought of his comment on my experiences has hitherto formed an integral part of my daily consciousness, without my having realized it at all. I interrupt myself incessantly now in the old habit of imagining what he will say when I tell him this or that thing I have seen or heard."

 

James remained in London until mid-February of 1883, and took advantage of the opportunity to see more of certain men there—among them Shadworth Hodgson, Edmund Gurney, Croom Robertson, Frederick Pollock, Leslie Stephen, Carveth Reid, and Francis Galton. His eyes were troubling him again, but he did some writing on psychology. After paying another short visit to Paris, he sailed for home in March.


Letters of WJ, vol 1

https://www.gutenberg.org/cache/epub/40307/pg40307-images.html#page_218


Friday, August 18, 2023

“it all came down to Tennessee”

"On this date in 1920, the 19th Amendment to the Constitution was ratified, giving women the right to vote… Most Southern states opposed the amendment, and on August 18, 1920, it all came down to Tennessee…" 

And that, aside from electing Al Gore to the Senate, may be the last time Tennessee was on the progressive side of history. Alas.

Remembering a good friend and great suffrage scholar Don Enns today. 


https://open.substack.com/pub/thewritersalmanac/p/twa-from-friday-august-18-2017?r=35ogp&utm_medium=ios&utm_campaign=post

Thursday, August 17, 2023

“Stand up straight”

"A man who has a bad habitual posture tells himself, or is told, to stand up straight. If he is interested and responds, he braces himself, goes through certain movements, and it is assumed that the desired result is substantially attained; and that the position is retained at least as long as the man keeps the idea or order in his mind. Consider the assumptions which are here made. It is implied that the means or effective conditions of the realization of a purpose exist independently of established habit and even that they may be set in motion in opposition to habit. It is assumed that means are there, so that the failure to stand erect is wholly a matter of failure of purpose and desire. It needs paralysis or a broken leg or some other equally gross phenomenon to make us appreciate the importance of objective conditions.

Now in fact a man who can stand properly does so, and only a man who can, does. In the former case, fiats of will are unnecessary, and in the latter useless. A man who does not stand properly forms a habit of standing improperly, a positive, forceful habit. The common implication that his mistake is merely negative, that he is simply failing to do the right thing, and that the failure can be made good by an order of will is absurd.

One might as well suppose that the man who is a slave of whiskey-drinking is merely one who fails to drink water. Conditions have been formed for producing a bad result, and the bad result will occur as long as those conditions exist. They can no more be dismissed by a direct effort of will than the conditions which create drought can be dispelled by whistling for wind. It is as reasonable to expect a fire to go out when it is ordered to stop burning as to suppose that a man can stand straight in consequence of a direct action of thought and desire. The fire can be put out only by changing objective conditions; it is the same with rectification of bad posture."

— Human Nature and Conduct An introduction to social psychology by John Dewey
https://a.co/caMYa07

Monday, August 7, 2023

Cathy Legg

What does American philosophy mean to you?

In “Why American Philosophy? Why Now?“ Larry Hickman writes, “American philosophy has its roots in the experimentalism that was required by a people who faced the task of coming to terms with the uncertainties of a radically new environment.” Although I believe there’s much truth in that statement, as an Australian I would hate to see the United States lay claim to frontier thinking. Moreover, history cuts many ways. If American philosophy is to claim its pioneers’ manifest courage and fresh thinking, will it also claim their wars of extermination, not to mention grabbing people from their native lands and working them unto death? But one thing I appreciate about American philosophy is that it’s OK to discuss these things. 

Hickman also notes, “a true experimentalism always reaches out in an attempt to be inclusive”—suggesting that Jane Addams was the American philosopher who first embraced this in philosophical practice, as she ventured from her privileged Boston upbringing into the immigrant neighborhoods of Chicago. I find such willingness to actually perform “experiments in living” to be one of the most inspiring aspects of American philosophy. Correspondingly, I see one of our biggest challenges to be not dropping back into the comforts of academicism (the existence of which are sometimes concealed by its many institutional frustrations).... (continues)

Cathy Legg is Senior Lecturer in Philosophy at Deakin University. Her research areas include Pragmatism (especially C.S. Peirce), Philosophy of Language, Philosophy of Mind, and Philosophy of Computing and Information. She is the author, with Christopher Hookway, of the Stanford Encyclopedia of Philosophy’s entry on “Pragmatism” and has served on the Executive Board of the Charles S. Peirce Society.

MALA 6050 (Topics in Science and Reason) - Americana: Streams of Experience in American Culture

Coming to MTSU, Jy '24-   B term (7/1-8/9) web assisted (Tuesdays 6-9:10pm in JUB 202) w/Phil Oliver