I think the term "American Naturalism" is almost so closely related to the Genius and native American thought that it does not need explanation. Much of Pre-American western thought (Europe and Greece specifically) saw man in a constant struggle to impose his will on nature. Writings ranging from Hobbes' beliefs that the state of nature was that of barbarism and war to the science field's infamous expression that man should put nature upon the rack and have their way with her. Interestingly in many schools of American thought these ideas did not seem to hold. This seems to me a mix between Native American influence and the pure beauty of America. First, we discussed pretty thoroughly the relationship the Native Americans had with nature. While the Westerners were imagining themselves raping the natural world, the Native Americans were finding ways to commune with it, understand it and coexist with. In this way the Native ideologies bridge the gap between western and American thought. The genius reserve (and the nationally famous Cleveland Metroparks that I spend a great deal of time in) is evidence of this. In these settings one drops the classic scientific mode of laboratory research and controlled enviorments. Instead the observer and the observed interact directly, by touching, feeling and smelling first hand. The Native Americans, the Transcendentalists and many pragmatics agree that this is the only way to expierence the beauty of nature. High philosophy and historical determinism aside, it is not hard to see how a group of immigrants from an already much deforested and urbanized continent would be captivated by the beauty of a virgin land like the one they came to. Anyone who can't imagine this needs to take a walk in the Metroparks (in the summer they are even prettier than Florida), and one cannot discount this as a contributing factor to the manor in which Pragmatism advanced.
I would say that the most pragmatic aspect of Hamilton Holt was that he actually did what everyone was philosophizing about. Pragmatism is a philosophy of practicality and application. There was much discussion about what a college should be, and how education should function and even how knowledge is gained in general in the times that Holt became president. Discussions about the philosophy of science were blazing like wildfires and epistemology had gained an important place. But while everyone else talked about these things, Holt set out to create a school that embodied many of these beliefs, like the creation of community, the direct participation of students in education and the rethinking of the classic lecture teaching modes. As a Philosophy and English major, I see these Pragmatic changes that Holt put into effect every day. I would say that the genius reserve is very emblematic of Holt's goals and beliefs. In is a place that breaks down the laboratory, overly sanitized and sterilized approach of classic education and puts students in a place where they get to interact with not only nature and their community directly, but also with each other and their teachers. Walking around with a professor breaks down the pedagogical mode of classic education and creates a space where the two can learn and experience directly. This is why the genious reserve and President Holt will always seem so connected. They both, along with much of American philosophy believe in the teacher and classroom as guides, not as walled of buildings with desks glued to chairs.
Monday, January 28, 2008
post 2
The discussion we had in class regarding Native American influence seemed very relevant to the the work being done at the genius reserve. One of the central ideas and practices in Native American culture is a unity with nature. The world developed pretty fast around the Genus reserve but it stands as a window back into the early 19th century. From the single dirt road to the unimposing location of the houses on the land the reserve reflects more an interrelation between society and nature instead of societies manipulation and control over it. This can be seen in the maintenance of indigenous species of plant life. This reflects the pragmatist conception of a change in the relationship between observer and observed. There is no better way to change ones experience of nature than to be immersed in it. The importance of empiricism shows up in study in a place such as the genius reserve. As Sturh points out one of the main tenets of pragmatism is this continuity of science and philosophy. The genius reserve offers a great opportunity to interact and study nature and to fuse theory and practice into one continuous act. The reserve offers an opportunity to study nature in its simplest form. They have done well to preserve grow many different types of plant life and a big part of the work there is classification and maintenance of these types. Study of these life forms can help develop a close relationship and understanding of the natural world around, as the Native Americans held so valuable. This seems to me a very pragmatist notion.
Hamilton Holt’s conception of the opportune college was small in size but his ambitions were large. He stressed small community environment where students could interact with their peers and professors on a more direct level. In the truly pragmatic sense his theory of education was progressive and aimed at pragmatic improvements in the way students learn. This new way shifted the focus onto the students need and for what there learning experience required for them to prepared for life and its challenges. He beloved progress lied in the development of his students no the materialistic expansion in terms of numbers and buildings. His philosophy was unique in approach and method and counter to many other universities at the time. In the most pragmatic sense he put his theory into practice in becoming Rollins president. He incited a changing dynamic different from the old university standards. Instead of a lecture based curriculum students were invited/challenged to tale a more active role in their own education. He encouraged this break from the lecturing style to unify theory and practice thinking that sort of education better prepared students to apply the theoretical aspects of their education in context. This is very apparent in the courses offered in our school today and the teacher student dynamic as well. Among other things he made policy changes one of which allowed the student body to approve or disapprove of faculty hiring. More important though is the stress on close teacher student relationships and downplaying the amount of lecture based teaching.
The genius reserve seems to me an extension of this mode of thinking. Trying a unique approach to learning is something I think Mr. Holt intended to advance and something he would admire. The Genius reserve offers students a chance to escape the classroom environment and to study nature in its true setting. There is certainly varying views on the education of students, their benefit, and the goals of that education. It is of course a pressing concern for every society after all the education that kids receive the skills they gain thinking critically, analytical, and reason defines their ability to perform in the world they will be responsible for. I can only think that inclusive programs like the genus reserve can be very important in the education process. They offer a hands on approach to education and an distinct affect on the relationship between subject and environment. This experience is useful in the acquisition of knowledge and application to the real world situations. I also think that in line with the promotion of new ways of thinking, study of nature aligns one in the most pragmatic sense with the world around us. One may not think in the way the pragmatist do in blurring the distinction between say observer and object or the subjective and objective relationship between sense and reality. However the study of these specie and genera of life wild and plant life affords one the opportunity to consider these implications in an inspiring environment.
Hamilton Holt’s conception of the opportune college was small in size but his ambitions were large. He stressed small community environment where students could interact with their peers and professors on a more direct level. In the truly pragmatic sense his theory of education was progressive and aimed at pragmatic improvements in the way students learn. This new way shifted the focus onto the students need and for what there learning experience required for them to prepared for life and its challenges. He beloved progress lied in the development of his students no the materialistic expansion in terms of numbers and buildings. His philosophy was unique in approach and method and counter to many other universities at the time. In the most pragmatic sense he put his theory into practice in becoming Rollins president. He incited a changing dynamic different from the old university standards. Instead of a lecture based curriculum students were invited/challenged to tale a more active role in their own education. He encouraged this break from the lecturing style to unify theory and practice thinking that sort of education better prepared students to apply the theoretical aspects of their education in context. This is very apparent in the courses offered in our school today and the teacher student dynamic as well. Among other things he made policy changes one of which allowed the student body to approve or disapprove of faculty hiring. More important though is the stress on close teacher student relationships and downplaying the amount of lecture based teaching.
The genius reserve seems to me an extension of this mode of thinking. Trying a unique approach to learning is something I think Mr. Holt intended to advance and something he would admire. The Genius reserve offers students a chance to escape the classroom environment and to study nature in its true setting. There is certainly varying views on the education of students, their benefit, and the goals of that education. It is of course a pressing concern for every society after all the education that kids receive the skills they gain thinking critically, analytical, and reason defines their ability to perform in the world they will be responsible for. I can only think that inclusive programs like the genus reserve can be very important in the education process. They offer a hands on approach to education and an distinct affect on the relationship between subject and environment. This experience is useful in the acquisition of knowledge and application to the real world situations. I also think that in line with the promotion of new ways of thinking, study of nature aligns one in the most pragmatic sense with the world around us. One may not think in the way the pragmatist do in blurring the distinction between say observer and object or the subjective and objective relationship between sense and reality. However the study of these specie and genera of life wild and plant life affords one the opportunity to consider these implications in an inspiring environment.
Post 2
The discussion we had in class regarding Native American influence seemed very relevant to the the work being done at the genius reserve. One of the central ideas and practices in Native American culture is a unity with nature. The world developed pretty fast around the Genus reserve but it stands as a window back into the early 19th century. From the single dirt road to the unimposing location of the houses on the land the reserve reflects more an interrelation between society and nature instead of societies manipulation and control over it. This can be seen in the maintenance of indigenous species of plant life. This reflects the pragmatist conception of a change in the relationship between observer and observed. There is no better way to change ones experience of nature than to be immersed in it. The importance of empiricism shows up in study in a place such as the genius reserve. As Sturh points out one of the main tenets of pragmatism is this continuity of science and philosophy. The genius reserve offers a great opportunity to interact and study nature and to fuse theory and practice into one continuous act. The reserve offers an opportunity to study nature in its simplest form. They have done well to preserve grow many different types of plant life and a big part of the work there is classification and maintenance of these types. Study of these life forms can help develop a close relationship and understanding of the natural world around, as the Native Americans held so valuable. This seems to me a very pragmatist notion.
Hamilton Holt’s conception of the opportune college was small in size but his ambitions were large. He stressed small community environment where students could interact with their peers and professors on a more direct level. In the truly pragmatic sense his theory of education was progressive and aimed at pragmatic improvements in the way students learn. This new way shifted the focus onto the students need and for what there learning experience required for them to prepared for life and its challenges. He beloved progress lied in the development of his students no the materialistic expansion in terms of numbers and buildings. His philosophy was unique in approach and method and counter to many other universities at the time. In the most pragmatic sense he put his theory into practice in becoming Rollins president. He incited a changing dynamic different from the old university standards. Instead of a lecture based curriculum students were invited/challenged to tale a more active role in their own education. He encouraged this break from the lecturing style to unify theory and practice thinking that sort of education better prepared students to apply the theoretical aspects of their education in context. This is very apparent in the courses offered in our school today and the teacher student dynamic as well. Among other things he made policy changes one of which allowed the student body to approve or disapprove of faculty hiring. More important though is the stress on close teacher student relationships and downplaying the amount of lecture based teaching.
The genius reserve seems to me an extension of this mode of thinking. Trying a unique approach to learning is something I think Mr. Holt intended to advance and something he would admire. The Genius reserve offers students a chance to escape the classroom environment and to study nature in its true setting. There is certainly varying views on the education of students, their benefit, and the goals of that education. It is of course a pressing concern for every society after all the education that kids receive the skills they gain thinking critically, analytical, and reason defines their ability to perform in the world they will be responsible for. I can only think that inclusive programs like the genus reserve can be very important in the education process. They offer a hands on approach to education and an distinct affect on the relationship between subject and environment. This experience is useful in the acquisition of knowledge and application to the real world situations. I also think that in line with the promotion of new ways of thinking, study of nature aligns one in the most pragmatic sense with the world around us. One may not think in the way the pragmatist do in blurring the distinction between say observer and object or the subjective and objective relationship between sense and reality. However the study of these specie and genera of life wild and plant life affords one the opportunity to consider these implications in an inspiring environment.
Hamilton Holt’s conception of the opportune college was small in size but his ambitions were large. He stressed small community environment where students could interact with their peers and professors on a more direct level. In the truly pragmatic sense his theory of education was progressive and aimed at pragmatic improvements in the way students learn. This new way shifted the focus onto the students need and for what there learning experience required for them to prepared for life and its challenges. He beloved progress lied in the development of his students no the materialistic expansion in terms of numbers and buildings. His philosophy was unique in approach and method and counter to many other universities at the time. In the most pragmatic sense he put his theory into practice in becoming Rollins president. He incited a changing dynamic different from the old university standards. Instead of a lecture based curriculum students were invited/challenged to tale a more active role in their own education. He encouraged this break from the lecturing style to unify theory and practice thinking that sort of education better prepared students to apply the theoretical aspects of their education in context. This is very apparent in the courses offered in our school today and the teacher student dynamic as well. Among other things he made policy changes one of which allowed the student body to approve or disapprove of faculty hiring. More important though is the stress on close teacher student relationships and downplaying the amount of lecture based teaching.
The genius reserve seems to me an extension of this mode of thinking. Trying a unique approach to learning is something I think Mr. Holt intended to advance and something he would admire. The Genius reserve offers students a chance to escape the classroom environment and to study nature in its true setting. There is certainly varying views on the education of students, their benefit, and the goals of that education. It is of course a pressing concern for every society after all the education that kids receive the skills they gain thinking critically, analytical, and reason defines their ability to perform in the world they will be responsible for. I can only think that inclusive programs like the genus reserve can be very important in the education process. They offer a hands on approach to education and an distinct affect on the relationship between subject and environment. This experience is useful in the acquisition of knowledge and application to the real world situations. I also think that in line with the promotion of new ways of thinking, study of nature aligns one in the most pragmatic sense with the world around us. One may not think in the way the pragmatist do in blurring the distinction between say observer and object or the subjective and objective relationship between sense and reality. However the study of these specie and genera of life wild and plant life affords one the opportunity to consider these implications in an inspiring environment.
Enlightening Experiences
A) The most obvious influence philosophically for the Genius Reserve is the Native American's connection between their community and the environment or Nature. This integrating effort that has been created with this Reserve is sadly unique due to the incorporation of maintaining Native species of plants and keeping it well protected. This isn't a well-supported argument, but a mere thought of mind in relation to the Reserve. Very easy to explain the connection between Native philosophies and the ideas behind the Genius Reserve. The basis for the Reserve is to keep the land in its natural state apart from the alterations man has caused in building up suburbs and other structures. Upon visiting such a place, I imagine it is much like visiting Mead Gardens which is quite the enlightening experience in itself. As the car sounds fade away you can become enraptured in the beauty and seclusion of nature. It starts making sense what the Native American's felt being so close to the land. Living in such a way would allow a person to know the land and the land to know the person.
In the case of Hamilton Holt's philosophies in relation to the mission of the college were very Pragmatic, but also seem influenced by the ideas of Transcendentalism. This may be a stretch, but if Pragmatism is influenced by Transcendentalists then it follows that Holt's philosophies can be as well. In class we discussed briefly how they are for improvement at the development of the self. There was a transition that Holt brought upon Rollins where instead of focusing on bringing in more students the college would develop how the student and professor relate to each other. "The things that make a college great are the quality of those who teach and those who are taught" (Holt, 3).
B) Ethics as a sub-division of philosophy is interesting in relation to Holt's philosophies for Rollins because he conceived of a new approach to the student/professor relation. The classroom no longer was a place for students to sit and listen to professors lecture for hours, but a open forum of discussion. This put everyone on an equal level, and ethically speaking this revolutionized the way we conduct ourselves in class. This can open up a very interesting discussion about how different does learning occur for other colleges in relation to Rollins? Ethically, do the students feel that same level and comfort with professors?
Works Cited: "Ideals for the Development of Rollins into the Best Small College of Liberal Arts in the United States."
In the case of Hamilton Holt's philosophies in relation to the mission of the college were very Pragmatic, but also seem influenced by the ideas of Transcendentalism. This may be a stretch, but if Pragmatism is influenced by Transcendentalists then it follows that Holt's philosophies can be as well. In class we discussed briefly how they are for improvement at the development of the self. There was a transition that Holt brought upon Rollins where instead of focusing on bringing in more students the college would develop how the student and professor relate to each other. "The things that make a college great are the quality of those who teach and those who are taught" (Holt, 3).
B) Ethics as a sub-division of philosophy is interesting in relation to Holt's philosophies for Rollins because he conceived of a new approach to the student/professor relation. The classroom no longer was a place for students to sit and listen to professors lecture for hours, but a open forum of discussion. This put everyone on an equal level, and ethically speaking this revolutionized the way we conduct ourselves in class. This can open up a very interesting discussion about how different does learning occur for other colleges in relation to Rollins? Ethically, do the students feel that same level and comfort with professors?
Works Cited: "Ideals for the Development of Rollins into the Best Small College of Liberal Arts in the United States."
post 2
Rob Hoffman
a) It would be easy to consider the Genius Reserve in only its historical context and thereby come to the assumption that it is nothing more than a park designed to show what the land around this area would naturally resemble (indeed, this was the purpose for which Morse purchased the land). It would also be simple to take a look at the field guide and assume that the Reserve is an idyllic paradise full of rare flora and fauna. Viewing the power point might also lead one to the conclusion that the Reserve is just a project for the environmentalists.
While it is true that the Genius Reserve is all of these things, it is also the culmination of much philosophical thought being put into practice. Clearly the philosophical concepts and systems of the Native Americans are at work in the creation and maintenance of such a place. Their attitudes regarding nature and the link between nature and education seem readily apparent here. Our abilities to learn about Florida and the natural character of the environment around us is, according to such a view, dependent on our connection to the land and environment itself. This kind of mentality also accounts (in part) for why such an effort has been made to restore the area to its original ecosystem: the place, as it originally was, was in a sense holy. The invasive and alien species become invaders and disturbers of the natural order of things, throwing off the sense of balance that was so important to Native American thought.
Another clear connection between the Genius Reserve and American philosophy is the transcendentalist movement. Transcendentalism’s encouragement of valuing nature firmly implanted the “tree hugger” mentality in the American consciousness. That Jeanette McKean should find it pleasant to walk through the Reserve, reflecting and enjoying the surroundings, is itself very transcendental. The transcendentalists would also appreciate the importance of the Reserve as the last area of undeveloped, natural land in
The Genius Reserve is not, however, the only aspect of Rollins that owes much to the work of American philosophers. The structuring and methodology of the school itself are due to the changes that occurred under Hamilton Holt. Holt’s philosophy of education was derived primarily from the work of John Dewey and other pragmatists, and he went to great lengths to try to shape the school around these ideals. His plans, which he lays out in Rollins College Ideal: an Adventure in Common-Sense Education and An Adventure in Old-Fangled Education, focus on the need for practical education and open discussion about ideas. His aims, “training youth for life,” has echoes of everything from transcendentalism to Dewey, and it can still be felt today through Rollins’ emphasis on “practical liberal arts education.”
He also expressed the opinion that “no institution can educate anybody—all true education is self-education” (Holt 11). These ideas about professors only helping students to achieve self-education are first expressed by Socrates in Meno dialogue, but they are commonly repeated throughout the history of the philosophy of education. In general, his thoughts about the style that education ought to take are themselves very American. He dismissed the popular university-style system of strict lecture and rote memorization, preferring instead a more democratic, conversational-style classroom. In some senses, this resembles the move away from monolithic religious absolutism and towards congregationalism. The most obvious similarities here are the democratic nature of both the congregation and the class room and the concept that the professor can learn as much from the students as they can learn from him or her (just as the minister of a congregation can learn from his or her flock).
Holt and the Genius Reserve might not seem immediately apparent yet, but that is because the original purchase of the land by Morse has little to do with the establishment of the Reserve in recent years. The Reserve has a mission to aid in the education of students by giving them a practical, “hands-on” experience of the concepts that they are learning in the classroom. This purpose should already appear more in the vein of Holt’s style of education than the university-style education system. For more about how these two relate, continue reading to the end of the blog.
b) The ideas expressed by Holt and represented by the Genius Reserve are both primarily concerned with the process of learning, experiencing, and growing in knowledge. Philosophically-speaking, this most closely correlates to the philosophy of education, although there is a certain amount of epistemological significance to these processes as well. It seems obvious how Holt’s ideas, as an educator, should be filed under philosophy of education, but perhaps it is not as clear how the concepts behind the Genius Reserve make it philosophically similar.
The Reserve is not just a nature park, as its mission clearly states in the PowerPoint we viewed. It also tries to fulfill an educational role by giving students a “hands-on” type of learning. This experiential learning has been becoming increasingly popular since the time of the pragmatists. They focused heavily on practical concerns and empiricism, both of which are benefited by experiential learning (as opposed to more disconnected, purely theoretical learning). Also, Dewey’s role as an educational theorist and James’ role as a psychologist helped to direct their thoughts toward what kind of situations people learn best under. They were well ahead of the science we have now that verifies their epistemological claims: namely, that we learn best when we have direct experience of what we are learning and we can connect it directly to other things.
These ideas are almost identical to what Holt had to say about education. The experiential learning concepts behind the Reserve are all there in his writings. To him, the Reserve would be as one great classroom where not only teachers and students held open discussion, but nature itself was also allowed to enter into the conversation. Holt, emulating others like Dewey, worked in the area of philosophy of education (and therefore indirectly, epistemology), and due to his influence on the way we think about education here, the Genius Reserve encapsulates many of these same ideas and concepts.
Works Cited: The Rollins Ideal: an Adventure in Common-Sense Education by Hamilton Holt (e-reserve in Olin Library Archives)
post 2
Genius Reserve and American naturalism
One principle link between the Genius Reserve and American philosophy is the emphasis that each places on the use and importance of naturalism. For much of America’s history American’s have had to live in balance with nature because it has represented the principle natural resource of the country. Therefore, the United States has become a very scientifically driven country because it has needed to use intellectual property as a means of better using the land and creating wealth. Philosophical naturalism is the idea that the best way for examining reality is through the scientific method. The Genius reserve represents these ideas because it is an experiment of studying philosophy and it is actively using science to find a balance with nature by restoring the land.
Hamilton Holt and Peace
One of the principle ideas that Hamilton Holt expressed throughout his life was an emphasis on peace. American Philosophy also places an emphasis on peace because of its pragmatic way of looking at democracy. In a way the democratic ideals of this country’s history have been expressed directly through to its philosophy. Philosophically one branch of American foreign policy, Wilsonianism, has reflected these ideals in its attempts to make the world a better place through peace first and war only as a way to enforce peace. This philosophical idea of foreign policy practiced by all Democratic presidents since Woodrow Wilson and Republican president Richard Nixon is exactly the ideas that Hamilton Holt would have appreciated. Holt was a staunch defender of this idea as he showed in his defense of the League of Nations and Wilson himself. Holt’s ideals of peace were then exemplified in the College’s educational emphasis as well the erection of a peace monument.
Holt’s educational practices
Hamilton Holt had many extremely influential ideas on education. He held the belief that students should major in what they enjoyed and minor in the areas they struggled in. He also felt that it was more important for a student or a teacher to be self reliant and original then have an unlimited command of the text book. However, his most prominent idea, and the one that warrants the greatest discussion in the practice of educational philosophy was his idea that the lecture system of education was broken. Holt believed that methods like the lecture or quiz and recite were inherently flawed because they failed to stimulate the student’s brain and produce critical thinking. Instead Holt favored having one on one teacher student discussions where they bounced ideas off of each other. This system of education warrants discussion because many colleges including, Rollins to some extent, have returned to the lecture based philosophy. Certainly, Rollins could claim to be “better” than most, but by enacting policies like the Honor code, we are actually discouraging the bouncing of ideas off of each other. Furthermore, many classes at this and other universities still have many classes where the students come, listen to a lecture, and then do busy work. Lecture based education is inherently flawed because each individual learns in different styles. The lecture system only benefits students who are audio or in some cases visual learners and leaves out many other types of students. This area is of the foremost concern in American educational philosophy because American students are slowly falling behind compared with other countries which could lead to dire consequences in the long term.
Works Cited: "Prexy with a Prescription." Time 13 June 1949 27 Jan 2008.
One principle link between the Genius Reserve and American philosophy is the emphasis that each places on the use and importance of naturalism. For much of America’s history American’s have had to live in balance with nature because it has represented the principle natural resource of the country. Therefore, the United States has become a very scientifically driven country because it has needed to use intellectual property as a means of better using the land and creating wealth. Philosophical naturalism is the idea that the best way for examining reality is through the scientific method. The Genius reserve represents these ideas because it is an experiment of studying philosophy and it is actively using science to find a balance with nature by restoring the land.
Hamilton Holt and Peace
One of the principle ideas that Hamilton Holt expressed throughout his life was an emphasis on peace. American Philosophy also places an emphasis on peace because of its pragmatic way of looking at democracy. In a way the democratic ideals of this country’s history have been expressed directly through to its philosophy. Philosophically one branch of American foreign policy, Wilsonianism, has reflected these ideals in its attempts to make the world a better place through peace first and war only as a way to enforce peace. This philosophical idea of foreign policy practiced by all Democratic presidents since Woodrow Wilson and Republican president Richard Nixon is exactly the ideas that Hamilton Holt would have appreciated. Holt was a staunch defender of this idea as he showed in his defense of the League of Nations and Wilson himself. Holt’s ideals of peace were then exemplified in the College’s educational emphasis as well the erection of a peace monument.
Holt’s educational practices
Hamilton Holt had many extremely influential ideas on education. He held the belief that students should major in what they enjoyed and minor in the areas they struggled in. He also felt that it was more important for a student or a teacher to be self reliant and original then have an unlimited command of the text book. However, his most prominent idea, and the one that warrants the greatest discussion in the practice of educational philosophy was his idea that the lecture system of education was broken. Holt believed that methods like the lecture or quiz and recite were inherently flawed because they failed to stimulate the student’s brain and produce critical thinking. Instead Holt favored having one on one teacher student discussions where they bounced ideas off of each other. This system of education warrants discussion because many colleges including, Rollins to some extent, have returned to the lecture based philosophy. Certainly, Rollins could claim to be “better” than most, but by enacting policies like the Honor code, we are actually discouraging the bouncing of ideas off of each other. Furthermore, many classes at this and other universities still have many classes where the students come, listen to a lecture, and then do busy work. Lecture based education is inherently flawed because each individual learns in different styles. The lecture system only benefits students who are audio or in some cases visual learners and leaves out many other types of students. This area is of the foremost concern in American educational philosophy because American students are slowly falling behind compared with other countries which could lead to dire consequences in the long term.
Works Cited: "Prexy with a Prescription." Time 13 June 1949 27 Jan 2008
Post 2
a) The area of influence on American thought that is exemplified in the Genius Reserve is Native American Philosophy. The main theme that is present in Native American philosophy is nature and man's interaction with things around him.This branch of philosophy focuses on nature and man's connection which is the aim of the Genius Reserve. The aim of the Genius Reserve is to preserve "19th century Florida" or as it is described "Old Florida'. It is described as returning to a previous time, when industralization had not taken over Winter Park. As Charles Morse understand the importance and "therapeutic value of nature to humans - that it could provide a sanitary experience that will inspire and restore the observer; that it offers a valuable escape from the push of urban existence" (Matrazzo 3).It aims to preserve this in order for people to learn from the land and from the plants and other parts of nature surrounding them. It was also created to restore the flora and fauna of America, which was being depleted in order to make Winter Park a metropolitan area. It holds many exotic plants and natve plants. As Native American philosophy, believes that man should connect with nature and use it to source knowledge, the Genius Reserve also echoes this philosophy as it places high emphasis on preserving nature instead of industrializing. It can be considered as a natural haven to get away from the metropolitan area of Winter Park. The Genius Reserve also aims to educate its visitors
b) When considering Hamilton Holt and his philosophy on education, which was to abandon all the traditional methods of teaching, by approaching education at the tertiary level from a different perspective. He believed that teaching should be interactive and that students and teachers should be engaging one another with their ideas. He did not believe in the method of recitation was the best one, as he found what he learned during his college years was impractical and useless when he entered the working world as a magazine editor. This can be related to the readings on European Philosophy, focusing on the theory of Empiricism. The basis of empiricism is that all knowledge is attained through one's experiences. The ideas of Empiricism are reflected in Hamilton's belief that students learnt better through interaction between the professor and the students. He refused to allow more than 700 students to enter the school as he believed learning was more effective in smaller groups. This idea can be mirrored with empiricism as one's learning experience is more effective when things are personalized and interactive, instead of recitation.
When examining western philosophy and its various disciplines, and more specifically the area of ethics which is seen with Hamilton's education practices. Holt believed that learning was more effective when it was revamped in such a way that it was interactive learning experience for both the professor and the students. He placed high value on one on one interactions between professor and their students, and he looked out for the best interests of everyone which can be seen in the theory of Utilitarianism.
b) When considering Hamilton Holt and his philosophy on education, which was to abandon all the traditional methods of teaching, by approaching education at the tertiary level from a different perspective. He believed that teaching should be interactive and that students and teachers should be engaging one another with their ideas. He did not believe in the method of recitation was the best one, as he found what he learned during his college years was impractical and useless when he entered the working world as a magazine editor. This can be related to the readings on European Philosophy, focusing on the theory of Empiricism. The basis of empiricism is that all knowledge is attained through one's experiences. The ideas of Empiricism are reflected in Hamilton's belief that students learnt better through interaction between the professor and the students. He refused to allow more than 700 students to enter the school as he believed learning was more effective in smaller groups. This idea can be mirrored with empiricism as one's learning experience is more effective when things are personalized and interactive, instead of recitation.
When examining western philosophy and its various disciplines, and more specifically the area of ethics which is seen with Hamilton's education practices. Holt believed that learning was more effective when it was revamped in such a way that it was interactive learning experience for both the professor and the students. He placed high value on one on one interactions between professor and their students, and he looked out for the best interests of everyone which can be seen in the theory of Utilitarianism.
post 2
Rachael Dziechciarz
(A) In my opinion the most relevant influence area from American thought that is exemplified in the Genius Reserve is the Native American philosophy that we learned about last class. This is because we learned that a major part of their philosophy was centered on nature, and their connection to nature provided them not only with spiritual guidance, but also a great source of knowledge. One belief of the Native Americans that I remember clearly was how they believed that knowledge is embedded within the land, and this can be passed from each person that lives on the land. This relates to the Genius Reserve because the goal of the reserve is to restore and maintain a piece of “old Florida,” so that people can enjoy and learn from the land. If what the Native Americans believed about knowledge being passed from the land to the person that lives on the land is true, then there is much history to be learned from the Genius Reserve. One contradiction to this claim is that there isn’t anyone that technically lives on the Reserve now, so according to Native American philosophy the knowledge would be lost. But, I still feel that there is a lot to learn from an environmental studies standpoint alone, even if you disregard Native American beliefs about spiritual knowledge. For example, a major part of the restoration of the Genius reserve involved identifying native plant species of Central Florida from species that are harmful to the native habitat. Also, restoration workers learned how to propagate natural resources, and plan sustainable habitats for plant and animal life. So, even if knowledge is not being passed on in the same exact sense that Native Americans thought of it, I still feel that the Genius Reserve passes knowledge along to its visitors, in a way that is at least similar to Native American philosophy. Furthermore, the people that visit the Genius Reserve are actively learning about the land, from the land itself. This strengthens the connection between the observer and the land that is observed. The Native Americans believed that both the observer and the object were one in the same. Although this may not be how everyone feels when they are enjoying nature, the fact that there is some connection between man and nature is hard to deny.
The influence area that I feel is most exemplified in the ideas of Hamilton Holt is the chapters that we read about The Metaphysical Club. This is because Holt has been clearly identified as a pragmatic thinker, scholar, and President of Rollins, but what does all of this actually mean? In my opinion, it means that Holt thought of college education in a practical way, and from the eyes of a student. Since student learning is the main purpose of colleges, Holt felt that the most important goal for Rollins, or any college for that matter, is to focus on actually teaching the students in a way that is most beneficial to them. I feel that Holt shares the same way of thinking as the participants in the Metaphysical Club. They were all searching for the truth, in its purest form. The truth, for them, is what makes the most sense, and is learned through experience. This ties into what Holt felt was right about the way college education should be taught. From his experience, he felt that the current recitation and lecture methods of teaching in his day were inadequate and did not promote student learning. Using his experience, he was able to think creatively and felt that the answer was having a better student-teacher relationship. This is pragmatic because the effects of “conference style teaching” is that the teacher and student work together, which (although it may not guarantee better learning) certainly provides a better atmosphere then a formal, uninviting relationship. He was not afraid to revolutionize education because to him, the former education system he was familiar with was lacking and deserved to be changed. Holt thought of his new teaching style as a “return to Socrates and putting him on an 8 hour day.” (Holt p.6) Holt knew he was improving the education of his students, and felt very strongly that the teaching methods could (and should) be improved. Pragmatic thinkers are not afraid of change; instead they welcome it as the best way for the society to progress toward the future.
Hamilton Holt’s ideas can be linked to the Genius Reserve in some ways. First of all, the Genius Reserve provides a new environment for both students and faculty to learn in. This coincides with Holt’s belief that traditional teaching methods are not the best way for students to learn, and that the students should be at ease with their teachers in order to learn the most from them. In my opinion, any time students are brought outside the four walls of a classroom, discussion come more easily. Since the classroom is where most students are stuck all the time, when they are removed from that setting the change can open their minds and provide an opportunity for thoughts that may not have come to them inside a building. This isn’t the case for everyone, and I am not arguing that no meaningful discussion can occur inside a classroom, but I do feel that changing the scenery does help every once in a while to gain more insight on the particular lesson that is being discussed in this new setting (at least for me). Also, the Genius Reserve has had connections with Rollins, like Hamilton Holt, from almost the very beginning. Jeannette Genius McKean, the granddaughter of Charles Hosmer Morse (the man who purchased the land the Reserve rests on), attended Rollins College and eventually married one of the Presidents of Rollins, Dr. Hugh McKean. The couple nurtured the Genius Reserve into a beautiful natural landmark, and even shared the Reserve with the public. Thus, whenever either the Genius Reserve or Hamilton Holt is mentioned, Rollins College is almost always likely to follow in the same conversation.
(B) I find the ethical issues surrounding the Genius Reserve the most philosophically interesting. The Genius Reserve and over one hundred acres surrounding it were originally bought for the purposes of a park, and was to be preserved in its natural state. Of the 200 acres purchased for this purpose, only 40 acres remain undeveloped. These 40 acres are where the Genius Reserve is located, and even though so little is left, there is still pressure to develop the land even further. I feel this is morally wrong. The land was purchased by Charles Hosmer Morse to remain in its natural state, and to disobey the wishes of a man that has long since passed away is disrespectful in my opinion. However, in today’s world of subdivisions and Starbucks, I suppose that the fact that any land remains in a natural state is better than nothing. Another way the Genius Reserve is “doing” philosophy is how the land provides an opportunity for students to learn how to make an environment sustainable, so that it may flourish with as little man-made intervention as possible. The Reserve teaches people of today that environmental issues are worthwhile, and that even if the right thing to do is not always easy, it does pay off. Sure, the Genius Reserve could have been sold off to the highest bidder years ago, but instead the decision was made that this property could serve a better purpose. The Reserve teaches today’s industrialized society to slow down, and see the things in life that are more important than money and business. The dedication that many individuals have put forth to preserve, restore, and protect the Genius reserve justifies how valuable the Reserve truly is.
Also, I feel that the branch of logic is philosophically interesting within Hamilton Holt’s story. His pragmatic approach to his life, and career at Rollins, shows how he made sense of what he was doing. Logic according to Merriam Webster’s dictionary is “the science of the formal principles of reasoning.” This can be a part of how Holt devised his conclusions on the best way to educate the students of Rollins College. For example, consider the following argument: If the lecture form of teaching is successful, then students learn from only listening to professors. Students do not learn from only listening to professors, therefore the lecture form of teaching is not successful. Of course, I have made this argument to fit what I wanted to prove, but I think it would be interesting to consider Holt’s reasoning behind how he came up with his ideas, and see if they are logically coherent.
Work cited: “An Adventure in Old-fangled Education” by Hamilton Holt (Olin library digital archives: http://archives.rollins.edu/cdm4/ document.php? CISOROOT=/holt&CISOPTR=244&REC=3&CISOSHOW=241)
(A) In my opinion the most relevant influence area from American thought that is exemplified in the Genius Reserve is the Native American philosophy that we learned about last class. This is because we learned that a major part of their philosophy was centered on nature, and their connection to nature provided them not only with spiritual guidance, but also a great source of knowledge. One belief of the Native Americans that I remember clearly was how they believed that knowledge is embedded within the land, and this can be passed from each person that lives on the land. This relates to the Genius Reserve because the goal of the reserve is to restore and maintain a piece of “old Florida,” so that people can enjoy and learn from the land. If what the Native Americans believed about knowledge being passed from the land to the person that lives on the land is true, then there is much history to be learned from the Genius Reserve. One contradiction to this claim is that there isn’t anyone that technically lives on the Reserve now, so according to Native American philosophy the knowledge would be lost. But, I still feel that there is a lot to learn from an environmental studies standpoint alone, even if you disregard Native American beliefs about spiritual knowledge. For example, a major part of the restoration of the Genius reserve involved identifying native plant species of Central Florida from species that are harmful to the native habitat. Also, restoration workers learned how to propagate natural resources, and plan sustainable habitats for plant and animal life. So, even if knowledge is not being passed on in the same exact sense that Native Americans thought of it, I still feel that the Genius Reserve passes knowledge along to its visitors, in a way that is at least similar to Native American philosophy. Furthermore, the people that visit the Genius Reserve are actively learning about the land, from the land itself. This strengthens the connection between the observer and the land that is observed. The Native Americans believed that both the observer and the object were one in the same. Although this may not be how everyone feels when they are enjoying nature, the fact that there is some connection between man and nature is hard to deny.
The influence area that I feel is most exemplified in the ideas of Hamilton Holt is the chapters that we read about The Metaphysical Club. This is because Holt has been clearly identified as a pragmatic thinker, scholar, and President of Rollins, but what does all of this actually mean? In my opinion, it means that Holt thought of college education in a practical way, and from the eyes of a student. Since student learning is the main purpose of colleges, Holt felt that the most important goal for Rollins, or any college for that matter, is to focus on actually teaching the students in a way that is most beneficial to them. I feel that Holt shares the same way of thinking as the participants in the Metaphysical Club. They were all searching for the truth, in its purest form. The truth, for them, is what makes the most sense, and is learned through experience. This ties into what Holt felt was right about the way college education should be taught. From his experience, he felt that the current recitation and lecture methods of teaching in his day were inadequate and did not promote student learning. Using his experience, he was able to think creatively and felt that the answer was having a better student-teacher relationship. This is pragmatic because the effects of “conference style teaching” is that the teacher and student work together, which (although it may not guarantee better learning) certainly provides a better atmosphere then a formal, uninviting relationship. He was not afraid to revolutionize education because to him, the former education system he was familiar with was lacking and deserved to be changed. Holt thought of his new teaching style as a “return to Socrates and putting him on an 8 hour day.” (Holt p.6) Holt knew he was improving the education of his students, and felt very strongly that the teaching methods could (and should) be improved. Pragmatic thinkers are not afraid of change; instead they welcome it as the best way for the society to progress toward the future.
Hamilton Holt’s ideas can be linked to the Genius Reserve in some ways. First of all, the Genius Reserve provides a new environment for both students and faculty to learn in. This coincides with Holt’s belief that traditional teaching methods are not the best way for students to learn, and that the students should be at ease with their teachers in order to learn the most from them. In my opinion, any time students are brought outside the four walls of a classroom, discussion come more easily. Since the classroom is where most students are stuck all the time, when they are removed from that setting the change can open their minds and provide an opportunity for thoughts that may not have come to them inside a building. This isn’t the case for everyone, and I am not arguing that no meaningful discussion can occur inside a classroom, but I do feel that changing the scenery does help every once in a while to gain more insight on the particular lesson that is being discussed in this new setting (at least for me). Also, the Genius Reserve has had connections with Rollins, like Hamilton Holt, from almost the very beginning. Jeannette Genius McKean, the granddaughter of Charles Hosmer Morse (the man who purchased the land the Reserve rests on), attended Rollins College and eventually married one of the Presidents of Rollins, Dr. Hugh McKean. The couple nurtured the Genius Reserve into a beautiful natural landmark, and even shared the Reserve with the public. Thus, whenever either the Genius Reserve or Hamilton Holt is mentioned, Rollins College is almost always likely to follow in the same conversation.
(B) I find the ethical issues surrounding the Genius Reserve the most philosophically interesting. The Genius Reserve and over one hundred acres surrounding it were originally bought for the purposes of a park, and was to be preserved in its natural state. Of the 200 acres purchased for this purpose, only 40 acres remain undeveloped. These 40 acres are where the Genius Reserve is located, and even though so little is left, there is still pressure to develop the land even further. I feel this is morally wrong. The land was purchased by Charles Hosmer Morse to remain in its natural state, and to disobey the wishes of a man that has long since passed away is disrespectful in my opinion. However, in today’s world of subdivisions and Starbucks, I suppose that the fact that any land remains in a natural state is better than nothing. Another way the Genius Reserve is “doing” philosophy is how the land provides an opportunity for students to learn how to make an environment sustainable, so that it may flourish with as little man-made intervention as possible. The Reserve teaches people of today that environmental issues are worthwhile, and that even if the right thing to do is not always easy, it does pay off. Sure, the Genius Reserve could have been sold off to the highest bidder years ago, but instead the decision was made that this property could serve a better purpose. The Reserve teaches today’s industrialized society to slow down, and see the things in life that are more important than money and business. The dedication that many individuals have put forth to preserve, restore, and protect the Genius reserve justifies how valuable the Reserve truly is.
Also, I feel that the branch of logic is philosophically interesting within Hamilton Holt’s story. His pragmatic approach to his life, and career at Rollins, shows how he made sense of what he was doing. Logic according to Merriam Webster’s dictionary is “the science of the formal principles of reasoning.” This can be a part of how Holt devised his conclusions on the best way to educate the students of Rollins College. For example, consider the following argument: If the lecture form of teaching is successful, then students learn from only listening to professors. Students do not learn from only listening to professors, therefore the lecture form of teaching is not successful. Of course, I have made this argument to fit what I wanted to prove, but I think it would be interesting to consider Holt’s reasoning behind how he came up with his ideas, and see if they are logically coherent.
Work cited: “An Adventure in Old-fangled Education” by Hamilton Holt (Olin library digital archives: http://archives.rollins.edu/cdm4/ document.php? CISOROOT=/holt&CISOPTR=244&REC=3&CISOSHOW=241)
Sunday, January 27, 2008
post 2
Dan Flood
Hamilton Holt suggested that college education should place “less emphasis upon information for its own sake, and more upon linking the subject studied with the life of the individual studying it.” I am immediately struck by his foresight to pragmatically shift the emphasis, away from the lecturing style of old, to the students. What we now take for granted in our liberal arts environment was at the time of its introduction a novel and revolutionary choice. Given his choices, it seems his philosophic approach to education could not have been more based in pragmatism. He completely rejected the modern philosophy of education of his time.
In contrast to prior educational and philosophic conceptions, Holt managed to further his goals by adopting John Dewey’s concordant position of incorporating practice within theory. The pragmatist in him might posit that the conventional way of interpreting the world empirically, merely through our senses and without contemplation of meaning, is counterproductive to any educational process. Hence, one might suggest that it is important to remember that although theories are useful, they were derived as a means of explaining the experiences of the theorists in the world around them. The Genius Reserve and its preservation effort offers up an unexploited, uncontaminated look into that world. Thus, an educational foundation, centered around the lecturing style of old, bogged down in theories, leaving little room for practice and experience, is counter productive the educational goals of the students and their teachers. The very most can be gained if our learned theories can then be applied and understood contextually. It seems to be a far more inclusive way of learning.
The Genius Reserve further embodies the shift away from modern philosophy and embraces the radical empiricism of its American counterpart. As Stuhr intimates, the experiences gathered in nature can now be viewed as, ‘transaction(s)’ rather than ‘interaction(s),’ “where the whole constitutes its interrelated aspects” (5, Stuhr). The relationship between “the subjective realm of the experiencer and the objective order of nature,” can now be viewed differently through American philosophy and the instrumentalist opportunities available at places like the Genius Reserve (4, Stuhr). What better way is there to connect meaning and truth in experience, than to view it in its most natural (no pun intended) form? Much like Dewey suggested, The Genius Reserve allows us to connect reality with experience philosophically by incorporating more than just a subject-object relationship with nature.
Given the time periods of both Hamilton Holt’s radical reorganization of education and the founding of the Genius Reserve, it seems only fitting that both came as examples of doing philosophy pragmatically. The Genius Reserve’s attempt to offer a natural ‘working laboratory’ to the Orlando community is a perfect opportunity for those seeking insight into pluralistic communal transactions. It is a hotbed for nature and its many species; any examination of which must now include more than just the subjective and objective perspectives. What surrounds those transactions is just as if not more important, than the concurrent interactions with the interdependent communal environment at hand. Through the Genius Reserve, we as students are offered the chance of doing pragmatism, even if we weren’t previously aware of its occurrence.
What could be more productive than students having lab portions of their psychology, computer science, and environmental studies classes, if the goal is to best understand and prepare them for the world they are about to enter? What better way is there to learn to critically analyze and discuss information than across a table, looking your company in the eye? Surely, nothing would have made Hamilton Holt more pleased than to know that students are taking advantage of the local resources (the Genius Reserve) and actually physically engaging themselves in their studies. For what good would our education be, if we do not choose to use it to engage our environment; what good will come of our environment, if we do not take heed of it in furthering our education?
(Apologies, this time I just decided to address both topics (a) and (b) as I went, as opposed to splitting them up, as I felt they tied in nicely together.)
Hamilton Holt suggested that college education should place “less emphasis upon information for its own sake, and more upon linking the subject studied with the life of the individual studying it.” I am immediately struck by his foresight to pragmatically shift the emphasis, away from the lecturing style of old, to the students. What we now take for granted in our liberal arts environment was at the time of its introduction a novel and revolutionary choice. Given his choices, it seems his philosophic approach to education could not have been more based in pragmatism. He completely rejected the modern philosophy of education of his time.
In contrast to prior educational and philosophic conceptions, Holt managed to further his goals by adopting John Dewey’s concordant position of incorporating practice within theory. The pragmatist in him might posit that the conventional way of interpreting the world empirically, merely through our senses and without contemplation of meaning, is counterproductive to any educational process. Hence, one might suggest that it is important to remember that although theories are useful, they were derived as a means of explaining the experiences of the theorists in the world around them. The Genius Reserve and its preservation effort offers up an unexploited, uncontaminated look into that world. Thus, an educational foundation, centered around the lecturing style of old, bogged down in theories, leaving little room for practice and experience, is counter productive the educational goals of the students and their teachers. The very most can be gained if our learned theories can then be applied and understood contextually. It seems to be a far more inclusive way of learning.
The Genius Reserve further embodies the shift away from modern philosophy and embraces the radical empiricism of its American counterpart. As Stuhr intimates, the experiences gathered in nature can now be viewed as, ‘transaction(s)’ rather than ‘interaction(s),’ “where the whole constitutes its interrelated aspects” (5, Stuhr). The relationship between “the subjective realm of the experiencer and the objective order of nature,” can now be viewed differently through American philosophy and the instrumentalist opportunities available at places like the Genius Reserve (4, Stuhr). What better way is there to connect meaning and truth in experience, than to view it in its most natural (no pun intended) form? Much like Dewey suggested, The Genius Reserve allows us to connect reality with experience philosophically by incorporating more than just a subject-object relationship with nature.
Given the time periods of both Hamilton Holt’s radical reorganization of education and the founding of the Genius Reserve, it seems only fitting that both came as examples of doing philosophy pragmatically. The Genius Reserve’s attempt to offer a natural ‘working laboratory’ to the Orlando community is a perfect opportunity for those seeking insight into pluralistic communal transactions. It is a hotbed for nature and its many species; any examination of which must now include more than just the subjective and objective perspectives. What surrounds those transactions is just as if not more important, than the concurrent interactions with the interdependent communal environment at hand. Through the Genius Reserve, we as students are offered the chance of doing pragmatism, even if we weren’t previously aware of its occurrence.
What could be more productive than students having lab portions of their psychology, computer science, and environmental studies classes, if the goal is to best understand and prepare them for the world they are about to enter? What better way is there to learn to critically analyze and discuss information than across a table, looking your company in the eye? Surely, nothing would have made Hamilton Holt more pleased than to know that students are taking advantage of the local resources (the Genius Reserve) and actually physically engaging themselves in their studies. For what good would our education be, if we do not choose to use it to engage our environment; what good will come of our environment, if we do not take heed of it in furthering our education?
(Apologies, this time I just decided to address both topics (a) and (b) as I went, as opposed to splitting them up, as I felt they tied in nicely together.)
Wednesday, January 23, 2008
What Naturalism Encompasses
The branch of philosophy referred to as Naturalism has long existed in the Greek world with early Philosophers and contains the ideas that transcend the scientific understanding of the world. Naturalism focuses on the essential form of the natural world as unaffected by humans or human influence. This branch includes science (natural) and metaphysics. The topic also deals with the artificial verses natural. Metaphysics is the transcending of science and includes cosmology and ontology and deals with the nature of reality, why the world exists (and how it came to be), the existence of the world and objects outside of our mind and the objective nature of the world as we know it.
Naturalist philosophy deals with our surroundings and the ideas we have of them; how our minds perceive our environment and our ideas about objects that exist within it. Naturalism also involves a good deal of focus on the empirical world and our thoughts within that topic.
Naturalist philosophy deals with our surroundings and the ideas we have of them; how our minds perceive our environment and our ideas about objects that exist within it. Naturalism also involves a good deal of focus on the empirical world and our thoughts within that topic.
What defines the origination point for American thought?
America, many ideas might define the views and philosophies that youassociate with that phrase in your mind. But, what and when didAmerican thought really begin? Many people would associate severalcommon ideals with America. Ideals like freedom, hard work,imagination, honesty, and a spirit of adventure. Deeper still Americanscan be associated with a pragmatic view of the world. From a pragmatic viewpoint the truth of the world is written in reality. While there maybe great rewards for success, a realistic analysis of potential risks isjust the nature of life. This was true in 1776 when the 13 colonies declared their independence from Great Brittan. The declaration is certainly an important document because of the number and stature of the minds that wrote it. However, the seeds forthis revolution were set long before that July. In a way, the sameideals that made people leave Europe for the new world guaranteed thatAmerica would always think differently.
So having established that American thought didn’t begin in 1776 then we must search for another point in history. One possibility might be the first Great Awakening that began in the 1720’s with the emergence ofCongregationalist preachers like Jonathan Edwards. Edwards stronglyespoused the idea of great enlightenment and salvation was possiblethrough God and that hell really was as hot as a summer’s day inSavannah. The Great Awakening was representative of American pragmatismbecause American ideals were hard at work in collusion with potentialreality of eternal damnation.
Another possibility for when American thought began would be evenfurther back in history with the spirit of the original settlers ofJamestown or even the early Vikings. These settlers faced a harshreality but with a potential for great rewards and certain optimism thatstill embodies the American spirit.
But what about the ideas of the Native American’s certainly they had a different way of thing about the world? It would be foolhardy to discount the ideas espoused by them simply because they failed to leave as conclusive of a written record. Likewise a cultures technical level doesn’t equate to having a strong or weak demonstration of philosophical thought. Furthermore, some of the world great civilizations like the Aztec’s and the Mayan’s certainly had ideas that we would consider to be philosophical. The Native American’s undoubtedly had a strong influence on early American ideals.
So when did American thought really begin? The truth is that you can’tpoint to a specific moment in history because the philosophies mostAmerican’s embrace were always there and they simply needed a place tobe expressed.
So having established that American thought didn’t begin in 1776 then we must search for another point in history. One possibility might be the first Great Awakening that began in the 1720’s with the emergence ofCongregationalist preachers like Jonathan Edwards. Edwards stronglyespoused the idea of great enlightenment and salvation was possiblethrough God and that hell really was as hot as a summer’s day inSavannah. The Great Awakening was representative of American pragmatismbecause American ideals were hard at work in collusion with potentialreality of eternal damnation.
Another possibility for when American thought began would be evenfurther back in history with the spirit of the original settlers ofJamestown or even the early Vikings. These settlers faced a harshreality but with a potential for great rewards and certain optimism thatstill embodies the American spirit.
But what about the ideas of the Native American’s certainly they had a different way of thing about the world? It would be foolhardy to discount the ideas espoused by them simply because they failed to leave as conclusive of a written record. Likewise a cultures technical level doesn’t equate to having a strong or weak demonstration of philosophical thought. Furthermore, some of the world great civilizations like the Aztec’s and the Mayan’s certainly had ideas that we would consider to be philosophical. The Native American’s undoubtedly had a strong influence on early American ideals.
So when did American thought really begin? The truth is that you can’tpoint to a specific moment in history because the philosophies mostAmerican’s embrace were always there and they simply needed a place tobe expressed.
The Metaphysical club
The members of the metaphysics club which, largely became the foundations for the pragmatist’s movement, were surely influenced by many things. One common theme that kept showing up was reference to Darwin’s origins. It had a clear effect on the thinking of Wright, Holmes, and James all of whom were members of this metaphysics club. The influence can be seen in their take on natural science, morality, and law. I also of course saw many references to their European predecessors. At times they were in agreement and others outright denial of previous theory and methodology.
Wright creates this Darwinian weather analogy that stemmed from his theory relating weather to organic change. I believe it to be an explanation of the development and maintenance of organic life. The universe was once like a storm regulated but volatile to create life and now has subsided into a simpler more stable form the weather. His thinking is very Darwinian and he agrees with the theory of natural selection but rejects evolution as sort of progress. His take on natural science is that like weather patterns in the future nature as a whole is unpredictable. So the development of life and nature as a whole is a probabilistic, random, and varied. He rejects the regularity in nature and of hard dualistic distinctions between our subjective experience and objective nature. Because of his empiricist views he can not accept that we can know there is one unified intelligible natural law or how nature works truly. This here also points to the pragmatic conception of fallibilism. Here he separates from predecessors like Descartes and aligns more closely with Hume. The brand of empiricism that he puts forth is more radical as outlined in Stuhre.
Holmes interest in law can be seen looked at as a form of Darwinian thinking as well. His characterization of law and how it develops parallels Wrights weather analogy. His legal thinking is in line with his pragmatist background and reflects on the volatility an indeterminism in law. Legal adjudications can not be solved only by logic alone. That is not to say that there is no logic found in the decisions made by judges. However, their decisions are a result of an often instable and changing set of competing factors which push and pull and change like the weather as society changes. The contending legal imperatives such as justice, consistence with historical precedents, political views, and social factors lead to indeterminacy in the law. He in the most pragmatist sense favors experience over logic. Legal cases aren’t decided by first reference to a priori truths. For him the prediction of law is most possible by what he refers to as the reasonable man standard. The indeterminacy in law is constant the best way to predict it is by a sort of probability function. This principle or theory is another example of the rejection of certainty in any field and the encouragement of scientific like experience based knowledge over metaphysical assertions.
The value of knowledge and of empirical results is only seen as instrumental in enabling us to cope with the world around us. As in law and Wrights weather analogy beliefs are shaped less by a priori truths than interaction and conditioning. What is right and true in the pragmatic sense is not a mirror reflection of the way things really are. Beliefs are instrumental. Belief in God for example is useful in defining a code of action not held because of God actually existing. For pragmatist we are unable to know such things by sensory input. Beliefs are grounded in the pragmatic sense by results. As Dewey explained beliefs are probabilistic bets on the universe and the successful ones become habit.
Wright creates this Darwinian weather analogy that stemmed from his theory relating weather to organic change. I believe it to be an explanation of the development and maintenance of organic life. The universe was once like a storm regulated but volatile to create life and now has subsided into a simpler more stable form the weather. His thinking is very Darwinian and he agrees with the theory of natural selection but rejects evolution as sort of progress. His take on natural science is that like weather patterns in the future nature as a whole is unpredictable. So the development of life and nature as a whole is a probabilistic, random, and varied. He rejects the regularity in nature and of hard dualistic distinctions between our subjective experience and objective nature. Because of his empiricist views he can not accept that we can know there is one unified intelligible natural law or how nature works truly. This here also points to the pragmatic conception of fallibilism. Here he separates from predecessors like Descartes and aligns more closely with Hume. The brand of empiricism that he puts forth is more radical as outlined in Stuhre.
Holmes interest in law can be seen looked at as a form of Darwinian thinking as well. His characterization of law and how it develops parallels Wrights weather analogy. His legal thinking is in line with his pragmatist background and reflects on the volatility an indeterminism in law. Legal adjudications can not be solved only by logic alone. That is not to say that there is no logic found in the decisions made by judges. However, their decisions are a result of an often instable and changing set of competing factors which push and pull and change like the weather as society changes. The contending legal imperatives such as justice, consistence with historical precedents, political views, and social factors lead to indeterminacy in the law. He in the most pragmatist sense favors experience over logic. Legal cases aren’t decided by first reference to a priori truths. For him the prediction of law is most possible by what he refers to as the reasonable man standard. The indeterminacy in law is constant the best way to predict it is by a sort of probability function. This principle or theory is another example of the rejection of certainty in any field and the encouragement of scientific like experience based knowledge over metaphysical assertions.
The value of knowledge and of empirical results is only seen as instrumental in enabling us to cope with the world around us. As in law and Wrights weather analogy beliefs are shaped less by a priori truths than interaction and conditioning. What is right and true in the pragmatic sense is not a mirror reflection of the way things really are. Beliefs are instrumental. Belief in God for example is useful in defining a code of action not held because of God actually existing. For pragmatist we are unable to know such things by sensory input. Beliefs are grounded in the pragmatic sense by results. As Dewey explained beliefs are probabilistic bets on the universe and the successful ones become habit.
Age of Enlightenment
a.) “Pragmatism”: A philosophic school linking the meaning of beliefs to the actions of a believer, and the truth of beliefs to success of those actions in securing a believer's goals.
The period of Enlightenment, typically known as “the age of reason”, was an intellectual movement that advanced freedom of ideas and the furthering of knowledge. The movement developed in
The ideals created in the era of Enlightenment (mentioned above) are the outline for such American documents as the Constitution, Bill of Rights and Declaration of Independence. This movement connects with pragmatism; Holmes describes the conception of experience to be “not individual and internal but collective and consensual; it is social, not psychological”. This pragmatic idea is the basis of the American democratic governing system. Knowledge is the ultimate goal of the enlightened period. Every individual must dispel laziness and cowardice and have the courage to act, think, and speak as an individual (while still staying in the bounds of society). “The Federalist Papers”, written by Alexander Hamilton, James Madison, and Jon Jay, define the delegation of power in the government; a “good” system is ruled by the majority. The Papers state that “if a faction consists of less than a majority, relief is supplied by the republican principle, which enables the majority to defeat its sinister views by regular vote.”
b.) I struggle to find a starting date of “American Philosophy”. Most of the philosophers I looked at for the period of enlightenment were early American or European philosophers, scientists, or political figures. I believe that it was these men that shaped what we now study in “American philosophy”, but I feel like we are leaving out a significant chunk of American-ness by neglecting to study the indigenous people of this region. I think that we should focus, at least, a small percentage of the course studying the philosophies of the Native Americans; I believe that the “starting period” should be significantly earlier than 1776.
Native American and American Philosophy
Andrew Johnson
Reading through the first couple chapters of the book, coupled with the handout given to me and Chaz, I feel as though there are actually a surprising number of relatively major themes that come to American philosophy from the indigenous people here. Some of the major ones that I found I'll outline here in this post.
Focus on nature:
It is a common stereotype of native Americans, which we get from many totally inaccurate sources (like movies, pop novels and TV), that they have a very close relationship with nature. In reality this is not far from the truth. The native American's apparently held many interesting beliefs about their connection with the land they lived on. One of the most radical of these beliefs that I found was the belief that the land actually functioned as a conduit of knowledge for the tribes spiritual leaders and healers. In this particular case a powerful medicine man believed that if he were to be removed from the land, he would lose all of his healing knowledge, and subsequently so would future generations. This extreme connection was enacted in many different ways by different tribes, but this example is the clearest. Interestingly American philosophy picked up some of these major ideas as well as it progressed. Ralph Waldo Emerson and David Thorough did much of their philosophy about a closeness to nature, and Waldo Pond is a great example of how they enacted thier philosophy by actually staying as clsoe as they could to nature. This seems to be a direct connection between the indigenous people and later American thought.
Community:
It is a common strand in American philosophy that a person gains their individual character through their relationship with their community and the place that befalls them in society. This was not all that different from the beliefs held by the native Americans. The Indians believed that they gained identity through genealogical connection, ending with their connection to their family, their tribe and ultimately nature. This sort of relationship seems to be, at least tangetically, aligned with the writings of Americans like Ben Franklin, who preached that one should be am active member of their community.
The Past:
One of the most power places that American Philosophy deviates from the beliefs of their Ancient relatives is their relation with the past. American philosophy spent a great deal of time trying to establish a line of thought that was truly their own. For that reason they rejected many of the movements from their European roots. This is particularly evident in the writing of Walt Whitman, who while not a philosopher did have a powerful impact on American thought. The native Americans approached the past in the exact opposite manor. It was very dear to them. They believed in a 7 level system of ancestral worship, believing that one should look back over seven generations. Moreover their relations with their ancestors was a major proponent of their identity. This difference between a geological approach and a search for something fresh and individual shows a major difference, and an important disconnect between the two groups.
When does American philosophy begin:
The only reason to begin American philosophy at 1776 is classic Etho/ego centric thinking that is common to Western philosophy. Their was a great wealth of beliefs and practices here long before the white man first arrived, and this thinking was that of Americans. Just as Western philosophy looks back to the Greeks as their precursors, so to the Americans must realize that they were affected by a variety of sources, some of these sources lived on this land long before they did. And their influence is not that hard to find.
Reading through the first couple chapters of the book, coupled with the handout given to me and Chaz, I feel as though there are actually a surprising number of relatively major themes that come to American philosophy from the indigenous people here. Some of the major ones that I found I'll outline here in this post.
Focus on nature:
It is a common stereotype of native Americans, which we get from many totally inaccurate sources (like movies, pop novels and TV), that they have a very close relationship with nature. In reality this is not far from the truth. The native American's apparently held many interesting beliefs about their connection with the land they lived on. One of the most radical of these beliefs that I found was the belief that the land actually functioned as a conduit of knowledge for the tribes spiritual leaders and healers. In this particular case a powerful medicine man believed that if he were to be removed from the land, he would lose all of his healing knowledge, and subsequently so would future generations. This extreme connection was enacted in many different ways by different tribes, but this example is the clearest. Interestingly American philosophy picked up some of these major ideas as well as it progressed. Ralph Waldo Emerson and David Thorough did much of their philosophy about a closeness to nature, and Waldo Pond is a great example of how they enacted thier philosophy by actually staying as clsoe as they could to nature. This seems to be a direct connection between the indigenous people and later American thought.
Community:
It is a common strand in American philosophy that a person gains their individual character through their relationship with their community and the place that befalls them in society. This was not all that different from the beliefs held by the native Americans. The Indians believed that they gained identity through genealogical connection, ending with their connection to their family, their tribe and ultimately nature. This sort of relationship seems to be, at least tangetically, aligned with the writings of Americans like Ben Franklin, who preached that one should be am active member of their community.
The Past:
One of the most power places that American Philosophy deviates from the beliefs of their Ancient relatives is their relation with the past. American philosophy spent a great deal of time trying to establish a line of thought that was truly their own. For that reason they rejected many of the movements from their European roots. This is particularly evident in the writing of Walt Whitman, who while not a philosopher did have a powerful impact on American thought. The native Americans approached the past in the exact opposite manor. It was very dear to them. They believed in a 7 level system of ancestral worship, believing that one should look back over seven generations. Moreover their relations with their ancestors was a major proponent of their identity. This difference between a geological approach and a search for something fresh and individual shows a major difference, and an important disconnect between the two groups.
When does American philosophy begin:
The only reason to begin American philosophy at 1776 is classic Etho/ego centric thinking that is common to Western philosophy. Their was a great wealth of beliefs and practices here long before the white man first arrived, and this thinking was that of Americans. Just as Western philosophy looks back to the Greeks as their precursors, so to the Americans must realize that they were affected by a variety of sources, some of these sources lived on this land long before they did. And their influence is not that hard to find.
Naturalism
Naturalism is one of those schools of thought among the American philosophical tradition that enjoys, first and foremost, a general lack of consensus by its creators. It seems that almost from the beginning of the naturalist school, the individuals creating and defining the subject delighted in their own vagueness. As a result, it became almost immediately necessary for naturalists to branch off into their groups, with one dominant influence governing their interpretation of what naturalism meant.
Among the commonalities most of these naturalist philosophies share, a commitment to empiricism is at the forefront. Beyond that, a general acknowledgment in the role of the sciences in understanding the complex laws by which the universe operates, seems to be the unifying strand in naturalist thought. Naturalists such as Dewey and Santayana illustrate the general schism within naturalism in their opposing viewpoints, which of course are meticulously catalogued in their own numerous volumes of published work on the topic. These in turn, were meticulously scrutinized in various published articles, by each opposing camp. Ahh, the hallmarks of a true philosophical argument. The central factor in the division of naturalism would appear to be the place of man within the philosophy. Dewey, a pragmatist, placed nature within the context of human interest. Santayana, conversely, wasn't quite willing to give man the benefit of the doubt on that one. Frederick Woodbridge, another contributor to the general naturalist argument, attempted to unite these viewpoints by arguing in favor of a sort of man/nature reciprocity arrangement.
Naturalism thus serves as an interesting chapter in American philosophy primarily because it illustrates how numerous individuals, influences by countless other philosophical traditions, can collectively take the foundations of an idea an attempt to collaborate, in building with completely different materials.
Upon the subject of dating the beginnings of American philosophy, enjoy a brief and obvious argument in favor of political correctness: If American philosophy is to include at least some acknowledgment, even if just a slight nod, to Native American traditions, then dating its origins to anywhere near American independence is quite flawed.
post 1
Chaz Moore
(A) At first American philosophy seems to be strictly influenced by several great thinkers of the 20th century. Upon reflecting on Native American thought it becomes strangely apparent how they directly intertwine. Was it that the settlers came and sought knowledge from these Natives? I see an integration occurring between the Natives and the Settlers of the early years of the colonies.
The Natives considered their background and their life and their sense of being as an integral, unified part of nature. They know the land and the land knows them. This directly connects with the pragmatist's thoughts on the self and society. For pragmatist, instead of connected the self and the land they see self being defined by the social environment. This makes more sense because these days we conduct our lives in a more urban landscape. It seems that although we have lost connection with the land we live in, we have found a definition of ourselves through society to replace it. Perhaps the Native Americans would agree as well.
(B) The story of 'American Thought' would intuitively begin in 1776 due to the associated beginnings of American with the Declaration of Independence and the Revolutionary War, but America didn't just appear at this moment. There was a building up of thought that brought the country to that moment and so now put in this perspective it is more natural to say that there is no real starting point. Relating all the influences back to the very beginning whatever that may be would be ridiculous, but what I really mean is that to define a specific year would set a limitation on American Thought, which I consider to be a wide spectrum. If I were required to set a date I would have to say the colonial era because they had specific values that they brought to the new land. Also this would be more appropriate for my studied subject of Native Americans. There thoughts and philosophies remain in some shape or form in our culture.
(A) At first American philosophy seems to be strictly influenced by several great thinkers of the 20th century. Upon reflecting on Native American thought it becomes strangely apparent how they directly intertwine. Was it that the settlers came and sought knowledge from these Natives? I see an integration occurring between the Natives and the Settlers of the early years of the colonies.
The Natives considered their background and their life and their sense of being as an integral, unified part of nature. They know the land and the land knows them. This directly connects with the pragmatist's thoughts on the self and society. For pragmatist, instead of connected the self and the land they see self being defined by the social environment. This makes more sense because these days we conduct our lives in a more urban landscape. It seems that although we have lost connection with the land we live in, we have found a definition of ourselves through society to replace it. Perhaps the Native Americans would agree as well.
(B) The story of 'American Thought' would intuitively begin in 1776 due to the associated beginnings of American with the Declaration of Independence and the Revolutionary War, but America didn't just appear at this moment. There was a building up of thought that brought the country to that moment and so now put in this perspective it is more natural to say that there is no real starting point. Relating all the influences back to the very beginning whatever that may be would be ridiculous, but what I really mean is that to define a specific year would set a limitation on American Thought, which I consider to be a wide spectrum. If I were required to set a date I would have to say the colonial era because they had specific values that they brought to the new land. Also this would be more appropriate for my studied subject of Native Americans. There thoughts and philosophies remain in some shape or form in our culture.
European Philosophers
The areas that I chose to focus on were rationalism and empiricism. Rationalism as we all know is the belief that all knowledge can be attained through logic and reason, whereas Empiricism is the theory that all knowledge or ideas can be attained through experience. When it comes to European influences on American Philosophy, we can see that Calvinism as well as the Enlightenment has affected this branch of Philosophy. We also cannot forget one of the biggest founders of rationalism, the French philosopher, Rene Decartes. It was through his Meditations that he examined the source of knowledge, errors and the faculties of understanding and knowledge through the very method of rationalism, as he uses different methods of reason to answer his questions. We also have the Dutch philosopher, Baruch Spinoza who believed God was nature, and brought about the view of pantheism. One of the last major European influences on rationalism, was the German philosopher Goffried Leibniz, who believed that we lived in the best of all possible worlds. Whereas when we look at empiricism, we see European influences mostly from the English philosopher John Locke who rejected the theory of innateness, which further emphasizes the necessity of experiencing something before you can attain knowledge about it.
Puritanism, Congregationalism, American colonies
Rachael Dziechciarz
The influence area that I chose to research is “Puritanism, Congregationalism, American colonies.” In order to determine how these concepts impacted American philosophy, it is important to understand what they mean. Puritanism is a religion that many of the first settlers in America practiced. In fact, the followers of this religion came to America because they were being persecuted for following their beliefs at home (mostly in England). Puritans believe that God is always in control of everything, including the destinies of every human being. Congregationalism is a part of Puritanism that believes that all aspects of community life ought to be tied to religious principles. Congregationalism sought to decide how to best put into everyday practice the ideals of Puritanism, and use these ideals to shape social and political rules.
One idea that seems distinctly American that the Puritans believed was that they are special, and that they came to settle the New World with a purpose. This can be easily compared to the American philosophy of Manifest Destiny, and the similarity was mentioned in the reading. The Puritans purposeful building of colonies and political structure in a particular fashion is similar to what the founding fathers of America did. Both sought to logically create a new system of government for the colonies. Of course, the main difference is that Puritans incorporated church and state in their colonies, and the writers of the Constitution clearly separated the two. Another distinctly American aspect of Congregationalism is that, as the reading mentioned, this strand of Puritan government laid the groundwork for democracy. Americans always take pride in our democratic government, although it’s not perfect, it’s uniquely ours. Congregationalism, even within the extreme context of Puritanism, showed that people can think logically about what the ideal government should look like. This eventually evolved into the revolutionary ideas of pragmatic thinkers such as James Madison, Thomas Jefferson, and Benjamin Franklin. These people were able to theoretically reason why the American colonies deserved to be their own nation, and thus explained why revolution was the right thing to do. This idea is pragmatic because documents such as the Declaration of Independence were used as tools that society could use and believe in, in order to achieve their ends.
Personally, I do not think that the “beginning” of American thought should begin in 1776, merely because that is when we declared our independence from Great Britain. For example, after reading my particular selection on Puritanism and Congregationalism, it seems clear to me that American ideas were in play well before 1776. As I have explained above, some basic American concepts are rooted in certain Puritan ideals. Furthermore, pragmatic thinkers such as Jonathon Edwards died well before the American revolution. The work of his that I am familiar with is “Of Being and Original Sin, ” and in it he attempts to explain the existance of God, as well as the concept of Original Sin. Edwards’ writing is pragmatic in my opinion because he sets forth tools of reasoning that explain God for people that want to use them. If his beliefs satisfy your questions, then he has succeeded at pragmatically explaining the existence of God for you.
The influence area that I chose to research is “Puritanism, Congregationalism, American colonies.” In order to determine how these concepts impacted American philosophy, it is important to understand what they mean. Puritanism is a religion that many of the first settlers in America practiced. In fact, the followers of this religion came to America because they were being persecuted for following their beliefs at home (mostly in England). Puritans believe that God is always in control of everything, including the destinies of every human being. Congregationalism is a part of Puritanism that believes that all aspects of community life ought to be tied to religious principles. Congregationalism sought to decide how to best put into everyday practice the ideals of Puritanism, and use these ideals to shape social and political rules.
One idea that seems distinctly American that the Puritans believed was that they are special, and that they came to settle the New World with a purpose. This can be easily compared to the American philosophy of Manifest Destiny, and the similarity was mentioned in the reading. The Puritans purposeful building of colonies and political structure in a particular fashion is similar to what the founding fathers of America did. Both sought to logically create a new system of government for the colonies. Of course, the main difference is that Puritans incorporated church and state in their colonies, and the writers of the Constitution clearly separated the two. Another distinctly American aspect of Congregationalism is that, as the reading mentioned, this strand of Puritan government laid the groundwork for democracy. Americans always take pride in our democratic government, although it’s not perfect, it’s uniquely ours. Congregationalism, even within the extreme context of Puritanism, showed that people can think logically about what the ideal government should look like. This eventually evolved into the revolutionary ideas of pragmatic thinkers such as James Madison, Thomas Jefferson, and Benjamin Franklin. These people were able to theoretically reason why the American colonies deserved to be their own nation, and thus explained why revolution was the right thing to do. This idea is pragmatic because documents such as the Declaration of Independence were used as tools that society could use and believe in, in order to achieve their ends.
Personally, I do not think that the “beginning” of American thought should begin in 1776, merely because that is when we declared our independence from Great Britain. For example, after reading my particular selection on Puritanism and Congregationalism, it seems clear to me that American ideas were in play well before 1776. As I have explained above, some basic American concepts are rooted in certain Puritan ideals. Furthermore, pragmatic thinkers such as Jonathon Edwards died well before the American revolution. The work of his that I am familiar with is “Of Being and Original Sin, ” and in it he attempts to explain the existance of God, as well as the concept of Original Sin. Edwards’ writing is pragmatic in my opinion because he sets forth tools of reasoning that explain God for people that want to use them. If his beliefs satisfy your questions, then he has succeeded at pragmatically explaining the existence of God for you.
post 1
Dan Flood
(a) The American Enlightenment seems to commonly be believed to have begun along side the Glorious Revolution in 1688. Its effects on the emerging Early American Philosophy were numerous and extensively intertwined in its growth. Early American Philosophy was initially rooted in and based upon religious doctrines, and it remained so until it was forced to refocus when other ‘national’ needs were more pressing. Notably, the current philosophers of Europe and their corresponding philosophies heavily influenced American Philosophy as scientific, political, and social ideals were exported to America.
Not only were the settlers, colonialists, and originators of what we know to be this country today seeking a new start, but they were also seeking an opportunity to practice their religious ideals and beliefs apart from constant persecution and attack. The Puritans who first arrived here were not the freedom-focused idealists that many thought them to have been. Many of the tenets that would become the core pieces of American Philosophy were speculated about and introduced by Puritanical thinkers of that time. Men of the early colonial period (i.e. Roger Williams, Jonathan Mayhew, Samuel Johnson, etc.) put forth concepts such as inalienable natural rights, popular sovereignty, and separation of church and state. However, the presence of these tenets in individual philosophies must be viewed as merely insignificant until at least some of them were put into practice.
Consequently, the American Enlightenment was not a time for breaking new ground ideologically. The significance of its role in the future of American Philosophy came in the foresight of the men of the time who embodied and forced the tenets around which the Declaration of Independence and later the Constitution and perhaps more importantly Bill of Rights would be modeled.
The list of significant contributors to the American Enlightenment seems to include everyone from social and political philosophers to politicians, economists, and scientists. The influential philosophers and their works include: Isaac Newton; John Locke, Two Treatises on Government; David Hume; Benjamin Franklin, Account of My Life; Adam Smith; Thomas Paine, Common Sense; Thomas Jefferson, The Declaration of Independence. James Madison / Alexander Hamilton, The Federalist Papers; Frederick Douglass, Oration, Delivered in Corinthian Hall, Rochester, July 5 1852.
Only later in the American Enlightenment were the ideals of those men acted upon. It was those philosophical tenets, of inalienable natural rights like those to life and property, and to liberty, popular sovereignty, and representative government, which resulted in open rebellion and War against Great Britain, and later in the defense of the Constitution and the creation of the Bill of Rights.
(b) It seems funny to me to try and date the start of American Philosophy when that which we have read seems to indicate that it came about after almost all other philosophies had been introduced and bandied about for quite some time. Nevertheless, the very roots of American Philosophy seem to be based in the Western European Philosophies of the men of the 17th and 18th centuries. Combine those philosophies with the circumstances under which the colonists in the New World were forced to exist and the beginning of that philosophy seems more in reach.
While that may seem to lead to the obvious selection of the signing of the Declaration of Independence in 1776, I struggle to endow those men with the title of the first ‘American Philosophers’ when at that point in time, the United States of America was barely recognized and few if any of those people would have considered themselves to have been ‘American.’ Instead I am willing to concede that some of the principles and main tenets which American Philosophy and Pragmatism are centered around originated with those men. They molded those ideals into the structure of a future radically different from that to which they had been previously ruled.
Although many of the tenets of today’s America are embodied in Declaration of Independence and the Constitution, perhaps the most important of those available to us today are those incorporated in the Bill of Rights. The original Constitution did not necessarily speak to the needs of the majority of the people that it was to govern. What could be more fundamental and practical about our nation and its governance then a democratic system of governance by the majority for the benefit of the citizens? The included rights would further protect the citizens against the flaws of a powerful governing body (strikingly similar to the one from which they had just violently separated). Thus, when I look to a specific date, time, place, etc. for its origin I am struck by the appending of the Bill of Rights.
It seems significant to note that given the heavy role of religion in the early stages of American development, the choice to separate church and state and to provide the citizens with a modern, secular state was one that furthered the avenues for American Philosophy in the future. It meant that practical approaches to understanding culture, science, social interaction, and philosophy would be possible one day. It ensured a future for both the fallibility and plurality of the nation’s interests in accordance with pragmatism and meliorism.
(a) The American Enlightenment seems to commonly be believed to have begun along side the Glorious Revolution in 1688. Its effects on the emerging Early American Philosophy were numerous and extensively intertwined in its growth. Early American Philosophy was initially rooted in and based upon religious doctrines, and it remained so until it was forced to refocus when other ‘national’ needs were more pressing. Notably, the current philosophers of Europe and their corresponding philosophies heavily influenced American Philosophy as scientific, political, and social ideals were exported to America.
Not only were the settlers, colonialists, and originators of what we know to be this country today seeking a new start, but they were also seeking an opportunity to practice their religious ideals and beliefs apart from constant persecution and attack. The Puritans who first arrived here were not the freedom-focused idealists that many thought them to have been. Many of the tenets that would become the core pieces of American Philosophy were speculated about and introduced by Puritanical thinkers of that time. Men of the early colonial period (i.e. Roger Williams, Jonathan Mayhew, Samuel Johnson, etc.) put forth concepts such as inalienable natural rights, popular sovereignty, and separation of church and state. However, the presence of these tenets in individual philosophies must be viewed as merely insignificant until at least some of them were put into practice.
Consequently, the American Enlightenment was not a time for breaking new ground ideologically. The significance of its role in the future of American Philosophy came in the foresight of the men of the time who embodied and forced the tenets around which the Declaration of Independence and later the Constitution and perhaps more importantly Bill of Rights would be modeled.
The list of significant contributors to the American Enlightenment seems to include everyone from social and political philosophers to politicians, economists, and scientists. The influential philosophers and their works include: Isaac Newton; John Locke, Two Treatises on Government; David Hume; Benjamin Franklin, Account of My Life; Adam Smith; Thomas Paine, Common Sense; Thomas Jefferson, The Declaration of Independence. James Madison / Alexander Hamilton, The Federalist Papers; Frederick Douglass, Oration, Delivered in Corinthian Hall, Rochester, July 5 1852.
Only later in the American Enlightenment were the ideals of those men acted upon. It was those philosophical tenets, of inalienable natural rights like those to life and property, and to liberty, popular sovereignty, and representative government, which resulted in open rebellion and War against Great Britain, and later in the defense of the Constitution and the creation of the Bill of Rights.
(b) It seems funny to me to try and date the start of American Philosophy when that which we have read seems to indicate that it came about after almost all other philosophies had been introduced and bandied about for quite some time. Nevertheless, the very roots of American Philosophy seem to be based in the Western European Philosophies of the men of the 17th and 18th centuries. Combine those philosophies with the circumstances under which the colonists in the New World were forced to exist and the beginning of that philosophy seems more in reach.
While that may seem to lead to the obvious selection of the signing of the Declaration of Independence in 1776, I struggle to endow those men with the title of the first ‘American Philosophers’ when at that point in time, the United States of America was barely recognized and few if any of those people would have considered themselves to have been ‘American.’ Instead I am willing to concede that some of the principles and main tenets which American Philosophy and Pragmatism are centered around originated with those men. They molded those ideals into the structure of a future radically different from that to which they had been previously ruled.
Although many of the tenets of today’s America are embodied in Declaration of Independence and the Constitution, perhaps the most important of those available to us today are those incorporated in the Bill of Rights. The original Constitution did not necessarily speak to the needs of the majority of the people that it was to govern. What could be more fundamental and practical about our nation and its governance then a democratic system of governance by the majority for the benefit of the citizens? The included rights would further protect the citizens against the flaws of a powerful governing body (strikingly similar to the one from which they had just violently separated). Thus, when I look to a specific date, time, place, etc. for its origin I am struck by the appending of the Bill of Rights.
It seems significant to note that given the heavy role of religion in the early stages of American development, the choice to separate church and state and to provide the citizens with a modern, secular state was one that furthered the avenues for American Philosophy in the future. It meant that practical approaches to understanding culture, science, social interaction, and philosophy would be possible one day. It ensured a future for both the fallibility and plurality of the nation’s interests in accordance with pragmatism and meliorism.
Tuesday, January 22, 2008
Native American Philosophy/indigenous thought
Andrew Jacques
Native American philosophy and indigenous thought had a lot to do with the theories and ideas that developed American Philosophy. Probably the best example from the very little I have had a chance to read was chapter one in American Philosophy about King Ferdinand of Aragon. When Columbus set sail to go back to the new lands, the King of Spain gave him a letter to read to the Native Americans. The letter basically told them that if they didn't the way of the church, they would be killed. This may not have much to do with American philosophy, but it could be responsible for the fact that this nation is considers a "Christian Nation." More important to the philosophy of America is the thought of Sa-Go-Ye-Wat-Ha, meaning "He-who-keeps-them-awake." He was responsible for making the idea of freedom of religion a movement that was important to Native Americans. He made the point that it was possible for God to have different ways of religion for different people. This way, the Native Americans would not have to be forced into the way of the white man.
Native American philosophy and indigenous thought had a lot to do with the theories and ideas that developed American Philosophy. Probably the best example from the very little I have had a chance to read was chapter one in American Philosophy about King Ferdinand of Aragon. When Columbus set sail to go back to the new lands, the King of Spain gave him a letter to read to the Native Americans. The letter basically told them that if they didn't the way of the church, they would be killed. This may not have much to do with American philosophy, but it could be responsible for the fact that this nation is considers a "Christian Nation." More important to the philosophy of America is the thought of Sa-Go-Ye-Wat-Ha, meaning "He-who-keeps-them-awake." He was responsible for making the idea of freedom of religion a movement that was important to Native Americans. He made the point that it was possible for God to have different ways of religion for different people. This way, the Native Americans would not have to be forced into the way of the white man.
post 1
Rob Hoffman
(a) When looking at European philosophy, it is difficult to select individuals or schools of thought that are not related at least indirectly to American philosophy. The American philosophers owed their way of thinking, the structure of how they pursued philosophy, to the Europeans, and even as they tried to pave new ground, they were doing it with the tools and methods of the Enlightenment. It is, however, possible to identify to which modern philosophers they were more indebted and to which they were opposed.
The trend for post-Enlightenment thinkers in
Their acceptance of Kant seems more cautious. Their emphasis on the phenomenological world (and use of that term itself) implies a certain loyalty to the concepts expressed by Kant. Their disavowal of his speculations of the noumenal world is a sign of the passage of time; these sections of Kant’s work are logically unsupported and counterproductive, and the rejections of them does not require a rejection of Kant’s other work.
Other than these mainstream European philosophers, the Americans are also greatly indebted to certain British thinkers. Francis Bacon, Isaac Newton, and John Stuart Mill seem to hold special interest for the American philosophers. The first two enjoy an elevated status due to their work (or attempts at work) in the area of philosophy of science. Although
As part of the discourse, the American philosophers are naturally indebted to everyone who has taken part in the project of philosophy that has come before them. Even the rejection of certain doctrines is only possible because of the prior work of others (to establish those doctrines). While the rationalist and scientific thinkers listed above where the ones whose ideas appeared most in the
(b) Choosing the date of 1776 might seem obvious, but with even a small amount of reflection it becomes clear that this is an inappropriate date for the beginning of American philosophy. 1776 might mark the Declaration of Independence, but that seems irrelevant. The Declaration, written by Jefferson and others, is primarily a continuation of European thought. There is little to nothing in the document that is groundbreaking enough to constitute a new philosophy. True, the writers lived in
If the criteria for American philosophy is philosophy produced by individuals who consider themselves as American, then does it begin with the Native Americans? This is a more difficult issue. While individuals in Native American societies clearly viewed themselves as inhabitants of the continent, there is some question about whether or not they produced philosophy. I personally think it would be appropriate to say that they were, even if their philosophical systems did not resemble the kinds of systems that Greeks or Europeans were constructing. Native American philosophy seems to have more in common with African or Eastern philosophy.
Does this mean that we ought to begin our study of American philosophy with Native American writers and thinkers? My answer to that is yes and no. We ought to have some general exposure to the ways in which they thought and the types of philosophies they created, but the purpose of this exposure should primarily be contrast. The classical period of American philosophy, the pragmatists and others that we will be studying throughout the course of the semester, owe their lineage to the European schools of thought, rather than the Native American ones; as such it would not make sense to begin a serious study with them (the Native Americans) and attempt to transition it into a drastically different type of movement. The two represent entirely different kinds and systems of philosophy.
So if American philosophy is a descendent of European philosophy and many Americans considered themselves Europeans even up until the Revolution, at what point did their philosophy cease to be European and become American? Clues can be found in what have been considered
In finding the genesis of American philosophy, I would try to find the earliest times when inhabitants of
Monday, January 21, 2008
resources for your 'influences' hunt
TO PICK UP FROM FRENCH HOUSE 104 BEFORE YOU DO POST:
I've pulled a few short historical writings of Americana-- by slaves, colonial thinkers, American revolutionaries, etc.-- that are really helpful for the 'influences on American Philosophy' you're all looking up. If your name is below, will you pick them up from my French house office Mon. or Tues. sometime, so you can at least scan them & weave the themes into your post-? They're in envelopes, each in a packet w/your name on it, outside my French house office 104, by the water fountain leaning outside against the wall. They're very straightforward, & should be helpful tools in your thinking-- for the post, & for our discussion Wed.-! They can suffice for the library quest I asked you to do.
Chaz, Andrew: Native/Indigenous thought
Pete, Rob, Kimberly: Euro. philosophy: rationalism, empiricism
Amy, Rachel: Puritanism, Congregationalism, Amcn. colonies
Dan, Lizzie: Amcn. Enlightenment
Carter, John: Transcendentalists (one is also tacked to the door for you)
also: I realized the URL's on our class handout/grid sheet didn't come out... here they are!
www.american-philosophy.org
www.pragmatism.org (pragmatism cybrary)
www.siu.edu/~deweyctr/ (Center for Dewey Studies)
I've pulled a few short historical writings of Americana-- by slaves, colonial thinkers, American revolutionaries, etc.-- that are really helpful for the 'influences on American Philosophy' you're all looking up. If your name is below, will you pick them up from my French house office Mon. or Tues. sometime, so you can at least scan them & weave the themes into your post-? They're in envelopes, each in a packet w/your name on it, outside my French house office 104, by the water fountain leaning outside against the wall. They're very straightforward, & should be helpful tools in your thinking-- for the post, & for our discussion Wed.-! They can suffice for the library quest I asked you to do.
Chaz, Andrew: Native/Indigenous thought
Pete, Rob, Kimberly: Euro. philosophy: rationalism, empiricism
Amy, Rachel: Puritanism, Congregationalism, Amcn. colonies
Dan, Lizzie: Amcn. Enlightenment
Carter, John: Transcendentalists (one is also tacked to the door for you)
also: I realized the URL's on our class handout/grid sheet didn't come out... here they are!
www.american-philosophy.org
www.pragmatism.org (pragmatism cybrary)
www.siu.edu/~deweyctr/ (Center for Dewey Studies)
test post directions
Hello, all-- welcome to our American Philosophy blog space-- for thoughts, musings, wonderments, applications, arguments about our readings in American thought from Native American through pragmatism to postmodernism + contemporary neopragmatism.
Once you're on this page, you need to do a TEST post. To do this:
(1) in the upper-right hand corner of your screen, there should be a NEW POST button. Click it.
(2) In the next screen: Title your post test post (no caps, nothing fancy).
(3) In the body of the post: your full name goes first; then just a test note saying you're on board & all seems to work OK.
(4) at the bottom: you'll need to label all posts for the semester properly to get credit for them. Label this one just test please. Thanks-!
Your first graded post assignment is due to this page by 5 pm on Tues., Jan. 22. Always keep a copy of what you wrote (as you're typing, save it often!), and bring a copy to class. Make sure to read what your classmates have written, too: some of our best learning will happen in the dialogue we get into in this space. Good luck! > Prof. Musgrave
Sunday, January 20, 2008
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