Customer Reviews

The American Evasion of Philosophy: A Genealogy of Pragmatism (Wisconsin Project on American Writers)

5 star:		(3)
4 star:		(1)
3 star:		(0)
2 star:		(1)
1 star:		(2)

 

 

Cornel West has achieved public recognition as an intellectual activist, speaker, and writer on African-American studies and on black theology. He was one of a small number of University Professors -- those who are authorized to teach beyond Departmental boundaries -- at Harvard until 2001, when he took a position at Princeton. Although his PhD is in philosophy, West's philosophical studies are less well-known than is his social activism. But his early book, "The American Evasion of Philosophy: A Genealogy of Pragmatism" (1989) is an impressive study of the history of a distinctly American movement in philosophy. The book covers a broad terrain, from philosophy to literary criticism to politics and social activism. The book includes much that is insightful in its exposition of major American thinkers, some material that is suggestive, and other material that may be provocative, if slapdash.

As the title suggests, a major theme of West's book is the manner in which American pragmatism "evades" philosophy. West argues that American philosophy does so by avoiding the Cartesian epistemological questions of representationalism (relationship between subject and object) that have been the bane of Western thought. West further argues that pragmatism "evades" philosophy by focusing on relations of social structure and power rather than mere intellectualizing. Finally, for West, pragmatism "evades" philosophy by focusing on the human subject, including particularly "constraints that reinforce and reproduce hierarchies based on class, race, gender, and sexual orientation." (p. 4)

West begins his study with an excellent discussion of Ralph Waldo Emerson. Many scholars have discussed the relationship between Emerson's transcendentalism and pragmatism. West gives a thougtful analysis, focusing on Emerson's individualism, forward-looking vision and hope for a developing participatory American democracy. But West also sees Emerson as a representative of a modestly racist and hierarchical society bound too tightly, West argues, to middle-class American values and too little inclusivie of women, African-Americans, immigrants, Indians, and other people.

West then proceeds through the early pragmatists, Charles Peirce and William James in treatments that are sympathetic but short. The philosopher that receives the greatest attention in the book is John Dewey with his instrumentalism and social and political concerns. James and Peirce had little direct to say about social issues, while Dewey, with his background in Hegel and in Darwin, tried to foster community involvement and empowerment, through finding an appropriate method to address and circumvent specific problems rather than through the use of philosophical abstractions.

West offers intruiging discussions of five thinkers who are not often grouped together, Dewey's student Sidney Hook, the sociologist C. Wright Mills, the African American scholar and activist W.E.B DuBois, the theologian Reinhold Niebuhr, and the literary critic Lionel Trilling, as he shows the different ways each of these thinkers took and modified some of the tenets of pragmatism in the middle-years of the 20th Century. I found West's exposition of these thinkers helpful even though I have serious doubts about West's philosophical direction.

West returns to contemporary American philosophy in his treatment of the works of Quine and Richard Rorty, and he all-too-briefly discusses the views of radical thinkers including Roberto Unger and Foucault.

Throughout the book, West argues for what he terms a prophetic pragmatism which continues the non-Cartesian character of the pragmatic project but informs it for West with a social analysis that recognizes the claims of those West claims are exluded from full participation in American democracy -- African Americans, women, the poor, to have their voices heard. West's position has strong components of Marxism and of radical theology in addition to pragmatism. To me, West does not explain how these theories fit together or their relationship to pragmatism. He also does little to persuade the reader about the value of Marxism or, for that matter, of the value of his form of theology but rather seems to thrust these teachings upon the reader. Very properly, West invokes Dr. Martin Luther King, Jr. as his paradigmatic type of leader. As West points out, King was not a pragmatist, and the connection West sees between King and even a "prophetic pragmatism" remains undeveloped.

The main point that West makes in his discussion of American philosophy up to the time of Dewey -- that it was overly concerned with matters such as the relationship between science and religion and insufficiently attuned to social issues has been made by other writers in less polemical studies of American thought. Interested readers may want to consult Bruce Kucklick's "A History of Philosophy in America 1720-2000" and Louis Menand's famous book, "The Metaphysical Club", both of which share, in general terms, West's views of the virtues and possible shortcomings of pragmatism. For those wanting alternative but related views, there is a recent study of the idealist philosopher Josiah Royce by Frank Oppenheim, S.J., "Reverence for the Relations of Life." This book is written from a modern, idealistic perspective. Oppenheim focuses on the work of Peirce and Royce, rather than Dewey, and describes them in terms of "prophetic pragmatism" due to their openness to spirituality in human life and to the attempt in Royce's case, to argue for the creation of a "beloved community" -- the term later adopted by Martin Luther King as the benchmark for a just and humane society.

Robin Friedman

This is an excellent, highly subtle book. It is interesting and persuasive on the American pragmatists, there are especially interesting comments on Dewey and Peirce, who are new to me, but equally perceptive judgments and assessments of such major thinkers as Roberto Unger and Michel Foucault.

As with anything written by Professor West, the vibes in the prose are powerful and mixed: the rythms of jazz and subtle tones of Harvard-accented English (yes, there is such a thing!), blend smoothly with more familiar idioms to render the scholarly assessments, at least for me, MORE and NOT LESS vital and organic.

The passion for empowered democracy comes through here, as it always does with West, and so does the Christian sentiment. I would say that there is in this excellent book a bit of the Christian Romanticism that Professor West attributes to Unger.

Fine book, let us hope for more from Professor West.

AS a reader intimately interested in pragmatism I came to this book in anticipated expectancy. Unfortunately Cornel West has managed to write something I could scarcely credit: a book which makes pragmatism and pragmatists seem turgid and boring. I think this is primarily because West's own interests seem always to be overpowering his descriptions of the pragmatists he is writing about. West wants to write a manifesto but he has dressed it up as a genealogy. Unfortunately for this reader the clothes don't fit properly and what is presented seems vaguely ridiculous. I don't mean to be rude. Apparently in the States West is something of an intellectual celebrity who writes on matters of race and religion. In my own locality West is unknown and his agenda seems just as foreign. His idea of pragmatism as "cultural criticism" is the one bright spark in this book that I will take away from it. However, as his interests and mine are doomed to be forever different the lasting impression this book leaves is one of a writer over-intellectualising what is meant to be a philosophy of plain common-sense. Sorry Cornel, we just didn't hit it off.

I found myself wondering, after arriving at Harvard, how Cornel West achieved such a high position in academic circles. For example, he is a University Professor, which simply put means he can teach at any school or department at Harvard University. His current works deal primarily with race and though they are extremely illuminating, they are more popular than academic. This is the book that put West at the height of Academia, Race Matters made him publicly popular. I suggest you read both in order to get into the mind of perhaps the most publicly influential intellectual of the last 5 years.

The promotion of Cornel West as an intellect by the American academy belies its moral and intellectual corruption. West's entire career has been one of mediocrity, but in the interest of politics, he has been portrayed as a star. West is no more a scholar than Al Sharpton is a statesman, but never mind, the guilt-ridden liberal establishment needs a myth.

Another myth is this book. West knows no more about pragmatism than he knows about philosophy. West's polemic -- that white America is fraudulent, corrupt and racist -- is pure demagogy. Ironically, West himself can be deemed fraudulent, corrupt and racist -- so repugnant, so blatantly phony, so arrogant, so loud, so obnoxious, that he's a one-man campaign to drive moderate Americans further right, in disgust that liberalism has been coöpted by the likes of a Cornel West.

Nothing I could say about this book would be as compelling as reading an excerpt from it. Any excerpt. The writing lumbers with precisely that kind of late adolescent turgidity and overweaning insistence that makes reading undergraduate papers so unbearable; the argument is nothing more than a series of unsupported and simple-minded generalities; the depth of scholarship reaches about as far as the water in a children's wading pool. The only thing this forgettable little book establishes is that Cornel West knows as little about pragmatism as he does about effective writing. But as I said, don't take my word for it. Read the excerpt and see for yourself.

A very important contribution to pragmatic philosophy and contemporary cultural criticism.