The Philosophy Of William James

This is an accessible introduction to the full range of the philosophy of William James. It portrays that philosophy as containing a deep division between a Promethean type of pragmatism and a passive mysticism. The pragmatist James conceives of truth and meaning as a means to control nature and make it do our bidding. The mystic James eschews the use of concepts in order to penetrate to the inner conscious core of all being, including nature at large. Richard Gale attempts to harmonize these pragmatic and mystical perspectives.

Widely regarded as the father of American psychology, William James is by any measure a mammoth presence on the stage of pragmatist philosophy. But despite his indisputable influence on philosophical thinkers of all genders, men remain the movers and shakers in the Jamesian universe—while women exist primarily to support their endeavors and serve their needs. How could the philosophy of William James, a man devoted to Victorian ideals, be used to support feminism? Feminist Interpretations of William James lays out the elements of James’s philosophy that are particularly problematic for feminism, offers a novel feminist approach to James’s ethical philosophy, and takes up epistemic contestations in and with James’s pragmatism. The results are surprising. In short, James’s philosophy can prove useful for feminist efforts to challenge sexism and male privilege, in spite of James himself. In this latest installment of the Re-Reading the Canon series, contributors appeal to William James’s controversial texts not simply as an exercise in feminist critique but in the service of feminism. Along with the editors, the contributors are Jeremy Carrette, Lorraine Code, Megan Craig, Susan Dieleman, Jacob L. Goodson, Maurice Hamington, Erin McKenna, José Medina, and Charlene Haddock Seigfried.

At Columbia University in 1906, William James gave a highly confrontational speech to the American Philosophical Association (APA). He ignored the technical philosophical questions the audience had gathered to discuss and instead addressed the topic of human energy. Tramping on the rules of academic decorum, James invoked the work of amateurs, read testimonials on the benefits of yoga and alcohol, and concluded by urging his listeners to take up this psychological and physiological problem. What was the goal of this unusual speech? Rather than an oddity, Francesca Bordogna asserts that the APA address was emblematic—it was just one of many gestures that James employed as he plowed through the barriers between academic, popular, and pseudoscience, as well as the newly emergent borders between the study of philosophy, psychology, and the “science of man.” Bordogna reveals that James’s trespassing of boundaries was an essential element of a broader intellectual and social project. By crisscrossing divides, she argues, James imagined a new social configuration of knowledge, a better society, and a new vision of the human self. As the academy moves toward an increasingly interdisciplinary future, William James at the Boundaries reintroduces readers to a seminal influence on the way knowledge is pursued.

This book focuses on William James' philosophy as it relates to his conceptions of ordinary experience, the respective natures of self and the world, and the interrelations of these three things.

Step by step the reader is introduced, through analysis of the fundamental problems of Being, the relation of thoughts to things, novelty, causation, and the Infinite, to the original philosophical synthesis that James called radical empiricism. This is the seventh volume to be published in The Works of William James.

Essays in Philosophy brings together twenty-one essays, reviews, and occasional pieces published by James between 1876 and 1910. They range in subject from a concern with the teaching of philosophy and appraisals of philosophers to analyses of important problems. Several of the essays, like "The Sentiment of Rationality" and "The Knowing of Things Together," are of particular significance in the development of the views of James's later works. All of them, as John McDermott says in his Introduction, are in a style that is "engaging and personal...witty, acerbic, compassionate, and polemical." Whether he is writing an article for the Nation of a definition of "Experience" for Baldwin's Dictionary or "The Mad Absolute" for the Journal of Philosophy, James is always unmistakably himself, and always readable.

This is a compelling introduction to the life-affirming philosophy of William James. In 1895, William James, the father of American philosophy, delivered a lecture entitled Is Life Worth Living? It was no theoretical question for James, who had contemplated suicide during an existential crisis as a young man a quarter century earlier. Indeed, as John Kaag writes, James's entire philosophy, from beginning to end, was geared to save a life, his life and that's why it just might be able to save yours, too. THis is an introduction to James's life and thought that shows why the founder of pragmatism and empirical psychology - and an inspiration for Alcoholics Anonymous - can still speak so directly and profoundly to anyone struggling to make a life worth living. Kaag tells how James's experiences as one of what he called the sick-souled, those who think that life might be meaningless, drove him to articulate an ideal of healthy-mindedness an attitude toward life that is open, active, and hopeful, but also realistic about its risks. In fact, all of James's pragmatism, resting on the idea that truth should be judged by its practical consequences for our lives, is a response to, and possible antidote for, crises of meaning that threaten to undo many of us at one time or another. Along the way, Kaag also movingly describes how his own life has been endlessly enriched by James. Eloquent, inspiring, and filled with insight, this may be the smartest and most important self-help book you'll ever read.

Classic text examines habit, consciousness, self, discrimination, the sense of time, memory, perception, imagination, reasoning, instincts, volition, much more. This edition omits the outdated first nine chapters.