Wittgenstein and the genesis of neo-pragmatism in American thought

While commentators have noted that the revival of pragmatism in recent decades can be understood in the context of a larger turn towards anti-foundational thought, they have largely ignored the important and complicated role that Ludwig Wittgenstein's ideas about foundationalism played in that revival. By tracing Wittgenstein's influence on the philosophers Stanley Cavell and Thomas Kuhn, the author first suggests that the revival of neo-pragmatism is better understood in the context of mid-century analytic philosophy they inherited, as well as Wittgenstein's unique contribution and challenge to that tradition. Next, by showing how the Wittgensteinian ideas of Cavell and Kuhn played an important role in the decades-long debate between Richard Rorty and Hilary Putnam, arguably the most important catalyst of neo-pragmatist thought, the author shows that Wittgenstein's reframing of Kantian epistemology places the emergence of neo-pragmatism in a larger context of Enlightenment thought in the United States, rather than making it an easy ally of anti-foundational post-structuralism.     

HISTORY AS PHILOSOPHY

Historians have taken a beating in recent times from an array of critics troubled by our persistent unwillingness to properly theorize our work. This essay contends that their criticisms have generally failed to make headway among mainstream historians owing to a little noticed cognitive byproduct of our work that I call history as philosophy. In so doing I offer a novel defense of professional history as it has been understood and practiced in the Anglophone world over the last half‐century or so while suggesting, in conclusion, that historians could not do other than they do without serious psychic and societal loss.     

Embodied bicycle commuters in a car world

As an initiative to increase cycling, bike to work (BTW) events emphasize a pragmatic approach in which people learn through sensory experience. Pragmatism contends that the lived experience of the commuter within fluid geographies of social and physical conditions informs commuting knowledge and behavior. I researched how bicyclists participate in the 2012 BTW event in Lake Tahoe (USA) and how these experiences facilitate the process of becoming bicycle commuters. My study included participant observations, interviews, video observations, and route mapping. I analyzed this data with thematic and narrative analyses. I find that the BTW event illuminates bicycling, a normally invisible practice in a car world, and creates temporary bicycle-friendly spaces that provide the embodied experience and knowledge of bicycle commuting within context. Through this lived experience, participants can break free from unconscious car-based patterns and become embodied bicycle commuters who engage in active renegotiations of their commuting practices.     

Environmental responsibility and the possibilities of pragmatist-orientated research

Human geographers have explored at some length the discourses and subject positions implicated in the recent rise of ‘environmental responsibility’. Assigning it either as an individual disposition enacted in various spaces, a performative ‘othering’ tool, and/or a form of ecological governmentality, these debates have said little about the role of research and researchers in encouraging environmental responsibility. Utilising arguments from William James’ ‘radical empiricism’, I argue that exploring practices through a pragmatist lens enables a tentative re-envisioning of environmental responsibility. Re-visiting my doctoral research into the household-level adoption of sustainable consumption practices, I claim environmental responsibility as an ethical experience felt at the moments when practices are reconsidered. Here, my presence played a vital role in this social experimentation, which, as pragmatists argue, is the fundamental basis of positive social change.     

THE LIMITS OF OTTOMAN PRAGMATISM

In this paper I reflect critically on the concept of pragmatism as it is used in Ottoman historiography. Pragmatism has gained increasing currency over the last ten to fifteen years as one of the defining features of the Ottoman polity. I argue that unless it is properly defined from a theoretical‐philosophical perspective, and carefully contextualized from a historical perspective, pragmatism cannot be used as an explanatory or comparative category. When used as a framework of explanation for historical change, pragmatism blurs more than it clarifies an essential aspect of the Ottoman polity that it seeks to define, namely, the political. It is essential to reflect on the difference between the political and politics because whereas the political refers to the configuration of the power relations that organize a society as a legitimate entity, politics refers to the strategies, practices, institutions, or discourses whose purpose is to construct and retain hegemony within a polity. Through an analysis of the concept of pragmatism in Ottoman historiography, I show that for most proponents of Ottoman pragmatism, pragmatism pertains to politics rather than to the political. From a perspective rigorously confined to political theory, I argue that much like the discourse of modern tolerance, pragmatism in Ottoman historiography posits a problematic periodization, relegates the political to the background, and depoliticizes essential power relations.     

Staging an encounter between anthropology and philosophy: Hits and misses in the work of Michael Jackson

This review essay assesses Michael Jackson’s ongoing project of staging an encounter between anthropology and philosophy in two books: Lifeworlds (2013) and As Wide as the World Is Wise (2016). Considering his philosophical enrichment of ethnographic theory and method, this essay addresses foundational questions about the prospects and practices of interdisciplinary engagement. It also suggests future avenues for continued dialogue between philosophy and anthropology.     

Transnational environmental obligations: locating new spaces of accountability in a post-Westphalian global order

The growth of transnational environmental harm is not only leading to new obligations between states, it is also recasting democratic accountability for the crossboundary environmental performance of public and private actors. Informed by pragmatist ideas on public discourse, I propose a conceptual schema for understanding the moral geography of these new transnational environmental obligations: they mark out non-territorial spaces of public communication delimited according to moral precepts of harm prevention, inclusiveness and impartiality. I outline how the recognition of transnational affected publics is reconstituting and rescaling environmental accountability within international regimes of harm prevention and liability. The critical geopolitical challenge in institutionalizing non-territorial domains of environmental accountability will be the mapping and empowerment of transnational affected publics.     

PHILOSOPHY AS PERPETUAL MOTION: PRAGMATISM MOVES ON

Two new books about the Pragmatist tradition, Richard Bernstein's The Pragmatic Turn and Colin Koopman's Pragmatism as Transition, represent respectively a summing up of the past half‐century of the tradition's history and a possible program for its future development. Bernstein ecumenically considers the achievements of a wide range of thinkers from Peirce, Dewey, and James to Brandom, Putnam, and Rorty, drawing valuable lessons from each, while not sparing criticism of their flaws. Koopman also tries to bridge the gap between what he calls “classicopragmatism” and “neopragmatism,” although he finds more to admire in Rorty than in his predecessors. Whereas Bernstein attempts to supplement the pragmatist tradition by turning to Habermas, Koopman finds his inspiration in Foucault. Both authors emphasize the historicist, evolutionary, and transitionalist implications of pragmatism, paying as a result insufficient attention to the historical possibilities of repetition, rupture, discontinuity, and the unexpected event. In terms of the political implications they draw, Koopman advocates a meliorist incrementalism that lacks any real bite, while Bernstein expresses dissatisfaction with the democratic pieties of Rorty's final work, but doesn't really provide a sustained alternative.     

日本商家家训的基本特征及其历史评价

作为日本家训的重要组成部分,商家家训是日本传统文化的一个重要裁体。商家家训的内容和形式虽各有迥异,但核心功能重在家业、训诫对象超越家族、实用主义色彩浓厚和教育形式灵活多样等却是其共有的基本特征。就其历史功用而言,商家家训在家族稳定发展、规范商业经营、促进社会教育等方面发挥了积极作用,然而家训中主张墨守祖业等思想,却在一定程度上抑制了商人创新意识和开拓精神。