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Reconstruction in Philosophy

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John Dewey's "Reconstruction of Philosophy" is a work of enormous importance in its analysis of the origins and development of the western philosophical tradition. Dewey takes an instrumentalist approach to the problem of how human experience can give rise to its imaginative reconstruction in memory. It is, Dewey says, in this realm of memory and imagination that ritual, religion, and ultimately, philosophy develop. Further, he relates the classical and medieval world views--still remarkably influential in the modern world--to the structure of classical society. Dewey provides the reader with a challenging exposition of the sources of many weaknesses and flaws in western philosophy and suggests remedies for them.

Some readers may find Dewey's prose awkward and occasionally difficult, but for those interested in a history of philosophy which is more than a chronological recounting of philosophical systems, "Reconstruction" is well worth the effort.

John Dewey, as I've heard, was never comfortable with labels. Throughout his career he shifted from and to many rubrics: pragmatism, interactionism, instrumentalism, transactionism, experimentalism. Truth be told, all of these are present in "Reconstruction in Philosophy" and partly because of that, this is probably the best intro to Dewey available.

Dewy has a bone to pick with traditional philosophy. Not only has it lost track with real, as opposed to academic, problems (anyone walking down the street can tell us this) but it never really was that good at depicting real questions and descriptions anyway. Take comcepts like Plato's ideal forms and Kant's a priori. Neither of these are teneble in any realm of experience; rather, they were a misguided quest to explain the permanance and stability of the world.

Dewey's book is an attempt to pull the carpet out from under their feet; science and inquiry using its methods shows us that the world changes and if anything, stability is something that is felt by us - not inherent in the world. Thus a prioris, ideal forms, seperation of the noumenal and phenouminal amongst other current 'problems' in philosophy - all based on the idea of permanant/transitory dichotomy - are not only wearing thin, but are fast showing to be irrelevant. From this, he builds the groundwork of a philosophy in between rationalism and empiricism. Taking from rationalism an admiration and recognition of reason's power to direct action and combining it with empiricims fascination with experience, Dewey creates a philosophy that puts the spotlight not on one or the other, but on both as leading to and taking from eachother.

The first chapter are a philosophical survey of how philosophy went wrong; particularly in Ancient Greek and early Christian philosophy (both having a love affair with absolutes outside of experience). The second chapter focuses on the mistakes when philosophers, like Francis Bacon, widened the chasm between the real and experiential and the ideal and rational.

From here, Dewey proceeds piece by piece to show what was wrong and how to fix it by making clear tht scienctific inquiry (the equal interaction between subject and object) leaves no room for absolutes, forms or a prioris (or at least, not in any pragmatically useful sense). By extension, things like formal rules of logic above experience, non-experimentalism in moral or political theory and psychology that includes the individual without an equal part of the social; all of these become little more than unfounded but continually persisting glorifications.

For the reader interested in Dewey, naturalism, instrumentalism or the implications of pragmatism, this is a great introduction. From here, I suggest Dewey's "The Quest for Certainty" followed by "Experience and Nature", topped off with "Human Nature and Conduct".

Reconstruction in Philosophy presents a program for just that: a radical re-building of western philosophy. Dewey criticizes the current state of affairs as being tied to the past in ways that are no longer relevent to the current world. He traces the creation of various social institutions, then shows how these actions of ancient times, such as creation of ancient philosophical traditions (such as the idea of a split between "higher" and "lower" reality cf. Plato), which although useful in their time, now [slows] intellectual progress. Dewey puts forth the argument that much of modern philosophy (and human thought in general) is concerned with the same problems that the ancients were concerned with, although those problems are no longer relevent. Rather, philosophy should concern itself with current issues of social, economic, or political importance, and ask what can be done to improve them? Dewey's method is concerned with concrete solutions to concrete problems. Rather than over-broad generalizations about "the State" or "Life", we must ask think of answers to problems concerning this individual state, or that individual person. Likewise, he advocates dropping the notion of the Universal having more importance than the Particular; doing so, he claims, leads to intellectual laziness, and a denial that problems exist (extreme optimism). Rather, human intelligence must be focused on particular problems, with an eye towards improving that particular situation.

This often-overlooked book is the perfect antidote to the image of the philosopher as an out-of-touch abstract intellectual,

It is an excellent book to initiate a novice to the Deweian way of thinking. A pre-requisite to books such as "Experience and Nature". The ease and accessibility of the matterial provided alone, makes it worthwhile. A must for an Educational Foundation student.

Written soon after the First World War, Reconstruction in Philosophy by James Dewey attempts to lay out a program for making philosophy adapt to the needs of a new time and age. As man's experience has changed in the modern era, so must philosophy change; philosophy must evolve in order to explicitly address those issues from which it originally arose - those dealing with the everyday concerns of man. It is contemporary philosophy's (in 1919) detachment from man's real life and goals that Dewey wishes to diagnose and address. Philosophy must break the bonds of tradition and become entirely secular; the scientific method which revolutionized man's life must be embraced by philosophy - the facts and experience oriented spirit of science must pervade the reconstruction of philosophy.

It is the rise of science as the great shaper of human life and culture that constitutes the greatest change in human experience. Pre-historic man's life - which, according to Dewey, consisted of brief periods of food gathering and the rest of long periods of reverie - gave rise to conceptions of the nature of man and the world. As men's culture advanced, so did men's accounts of the nature of man and the world; these developments culminated in the works of the classic ancient thinkers, notably Plato and Aristotle. These were philosophies that denigrated ugly matter and imperfect change, and idealized perfect, eternal forms. These philosophies, and those in modern times which carry their influence, place ultimate value and ultimate reality in otherworldly or extra-sensory things - in the Forms, Celestial Spheres, the Categories, etc.

The Pragmatic method proposed by Dewey seeks to dispense with the old dichotomies and idealizations and transform knowledge and philosophy from the "contemplative to the operative." Science broke the old dogmas about the physical universe and philosophy should similarly make experience the test of our principles; abstractions, principles, generalizations, etc. should service concrete action, not the other way around. "The true is the verified," writes Dewey. This is the method by which logic, epistemology, morals, politics, etc. should base its reconstruction.

Dewey's program, it may be argued, only serves to relocate rather than resolve some of the main issues of philosophy. How exactly the methods of science are to be absorbed by philosophy, and whether philosophy does in fact differ from the sciences only in its degree of generality are unanswered questions. While deriding "fixed and final" end in ethics, Dewey posits "growth itself as the only moral end." And by defining society as "the process of associating in such ways that experiences, ideas, emotions, and values are transmitted and made common," he makes both the individual and the state subordinate to this process. Have we not traded one thing to subordinate ourselves to for another? This is not to say that Dewey doesn't offer a framework that perhaps allows us to offer more satisfying answers to philosophy's issues (which is just what Dewey argues for); its just that he is proposing a new methodology for answering those issues, not (in this work at least) offering specific answers, or defending in a satisfying way the assertion that his program is in the first place tenable. These comments aren't mean to trivialize Dewey's program offhand, but to point out the sort of questions he raises which should be answered.

For a much more fruitful and rigorous defense of a pragmatic-type approach to some of philosophy's central issues, see Susan Haack's Evidence and Inquiry: Towards Reconstruction in Epistemology (for the title of which she borrowed from Dewey). This work by Dewey, however, is required reading for those who wish to study the American Pragmatist school.

Dewey's philosophy is hard for some people to get into, or take seriously, because his whole body of concerns and ideas are present behind every sentence-- so, even though his language is plain-spoken, it is "saturated with meaning," to use one of his phrases. So it takes real work, and he doesn't always succeed in keeping the foreground clear, while remembering the background. It's DOING philosophy, rather than merely writing ABOUT it. This book is a great example -- what does philosophy do for us, how does it contribute when it is woven into the other enterprises of life, and what ideas in philosophy stand it the way of its making a living contribution. The book is full of dramatic, and even radical thinking, but in quiet, reflective language that requires relaxed, persistent attention.

Written shortly after World War I, John Dewey's classic RECONSTRUCTION IN PHILOSOPHY offered an introduction to the philosophy of pragmatic humanism, arguing against traditional philosophy by suggesting their fountains in self-justification were flawed and proposing an examination of core values based on other criteria. Published in 1948, this Dover reprint of the enlarged edition is an important guide to any college-level philosophy collection.

John Dewey presents us with his Pragmatic Humanistic look at life which seeks for growth and improvement rather than a reliance on tradition. His aim is to apply the principles of science and inquiry to more aspects of life such as morals. I highly recommend this book.

"A modern classic. Dewey's lectures have lost none of their vigor...The historical approach, which underlay the central argument, is beautifully exemplified in his treatments of the origin of philosophy."--Philosophy and Phenomenological Research

"It was with this book that Dewey fully launched his campaign for experimental philosophy."--The New Republic