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Human Nature and Conduct
"In this compelling work of philosophy, John Dewey explores the development of personal character and how one interacts with society. Relying on human physiology and psychology as evidence, he investigates how we make moral choices, cope with our surroundings, and act resourcefully. He explains that these social functions spring from natural, moral foundations, as he describes his views on social psychology."
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First published November 30, 1921
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About the author
John Dewey
931 books714 followersJohn Dewey was an American philosopher, psychologist and educational reformer whose ideas have been influential in education and social reform. Dewey, along with Charles Sanders Peirce and William James, is recognized as one of the founders of the philosophy of pragmatism and of functional psychology. He was a major representative of the progressive and progressive populist philosophies of schooling during the first half of the 20th century in the USA.
In 1859, educator and philosopher John Dewey was born in Burlington, Vermont. He earned his doctorate at Johns Hopkins University in 1884. After teaching philosophy at the University of Michigan, he joined the University of Chicago as head of a department in philosophy, psychology and education, influenced by Darwin, Freud and a scientific outlook. He joined the faculty of Columbia University in 1904. Dewey's special concern was reform of education. He promoted learning by doing rather than learning by rote. Dewey conducted international research on education, winning many academic honors worldwide. Of more than 40 books, many of his most influential concerned education, including My Pedagogic Creed (1897), Democracy and Education (1902) and Experience and Education (1938). He was one of the founders of the philosophy of pragmatism. A humanitarian, he was a trustee of Jane Addams' Hull House, supported labor and racial equality, and was at one time active in campaigning for a third political party. He chaired a commission convened in Mexico City in 1937 inquiring into charges made against Leon Trotsky during the Moscow trials. Raised by an evangelical mother, Dewey had rejected faith by his 30s. Although he disavowed being a "militant" atheist, when his mother complained that he should be sending his children to Sunday school, he replied that he had gone to Sunday School enough to make up for any truancy by his children. As a pragmatist, he judged ideas by the results they produced. As a philosopher, he eschewed an allegiance to fixed and changeless dogma and superstition. He belonged to humanist societies, including the American Humanist Association. D. 1952.
In 1859, educator and philosopher John Dewey was born in Burlington, Vermont. He earned his doctorate at Johns Hopkins University in 1884. After teaching philosophy at the University of Michigan, he joined the University of Chicago as head of a department in philosophy, psychology and education, influenced by Darwin, Freud and a scientific outlook. He joined the faculty of Columbia University in 1904. Dewey's special concern was reform of education. He promoted learning by doing rather than learning by rote. Dewey conducted international research on education, winning many academic honors worldwide. Of more than 40 books, many of his most influential concerned education, including My Pedagogic Creed (1897), Democracy and Education (1902) and Experience and Education (1938). He was one of the founders of the philosophy of pragmatism. A humanitarian, he was a trustee of Jane Addams' Hull House, supported labor and racial equality, and was at one time active in campaigning for a third political party. He chaired a commission convened in Mexico City in 1937 inquiring into charges made against Leon Trotsky during the Moscow trials. Raised by an evangelical mother, Dewey had rejected faith by his 30s. Although he disavowed being a "militant" atheist, when his mother complained that he should be sending his children to Sunday school, he replied that he had gone to Sunday School enough to make up for any truancy by his children. As a pragmatist, he judged ideas by the results they produced. As a philosopher, he eschewed an allegiance to fixed and changeless dogma and superstition. He belonged to humanist societies, including the American Humanist Association. D. 1952.
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August 17, 2023
John Dewey's Ethical Naturalism
Together with Charles Peirce, William James, and Josiah Royce, John Dewey forms part of an outpouring of American thought in the early 20th Century frequently called the "golden age of American philosophy". Peirce, James and Dewey founded and taught variations of philosophical pragmatism while Royce, heavily influenced by pragmatism, was closer to philosophical idealism. I have read less of Dewey than of the three companion thinkers.
Dewey (1859 -- 1952) lived a long, active life during which he wrote prolifically. I have thought it difficult to get a clear handle on his work. Dewey has been highly influential, perhaps notoriously (unfairly) so, in educational philosophy. His work has also highly influenced social science and public policy. Dewey's thought has undergone a strong revival in recent years with the growth of interest in American pragmatism and with the so-called "second wave" of pragmatism associated with Richard Rorty. While admiring Dewey greatly, Rorty took Dewey's thought in his own direction.
As with any important philosopher, Dewey needs to be read and struggled with in his own writing rather than through secondary sources or through the views of others. In 1918, Dewey delivered a series of lectures at Stanford which became the basis for his important book, "Human Nature and Conduct: An Introduction to Social Psychology" (1921) which offers a point of entry into his thinking, particularly his ethics. The book is lengthy, repetitive, and difficult, with pithy, sharp writing and observations punctuating less readable stretches. In his short Preface, Dewey summarizes the aim of the book as
"seriously [setting] forth a belief that an understanding of habit and of different types of habit is the key to social psychology, while the operation of impulse and intelligence gives the key to individualized mental activity. But they are secondary to habit so that mind can be understood in the concrete only as a system of beliefs, desires and purposes which are formed in the interaction of biological aptitudes with a social environment."
The book consists of a lengthy and highly important Introduction which sets out the main claims of the book, a lengthy conclusion, summarizing and expanding the text, and three additional parts forming the basis of the lectures Dewey gave at Stanford. The key to the book is the Introduction, as is the case with many "introductions" to seminal philosophical works. It will bear close study, before and after the reading of the text.
It is difficult to summarize this book fairly and adequately. Dewey aims to turn philosophical and ethical thinking on its head. His primary claim is that ethical thinking needs to be based upon human nature and that prior thinkers, both secularly and religiously inclined, have failed to do this. These thinkers would likely agree with the importance to be placed on human nature, but they would deny that they have ignored or flouted it. They would likely resist Dewey's understanding of human nature as well as his understanding of and emphasis on science.
Dewey's account of human nature is heavily shaped by the natural sciences, particularly by the theory of evolution, by psychology, and by what Dewey saw as the potential of the social sciences to assist in human understanding. His thought is what philosophers critical of him might call "psychologistic" because it tends towards the blurring of boundaries between philosophy and scientific thinking. It is naturalistic in that Dewey sees human behavior as part of the natural, scientific world rather than in inhabiting some form of separate, perhaps supernatural or subjective realm in which the finding of the natural sciences do not apply. Dewey sees ethical or moral thinking come into play over a broad range of human activities -- whenever there is a choice of conduct to be made. He sees ethical issues in the first instance of having a form of immediacy about them -- what is sometimes called presentism. Dewey also has a conception of human personality or human nature in which the individual cannot be analyzed or considered separately from the community or culture of which he or she is a part. Dewey adopts a strongly progressive political stance which seems to me integral to the position he develops in his book.
Dewey writes that "morality is largely concerned with controlling human nature" in matters of choices. As a psychologist, he emphasizes the importance of habit, as taught by a culture to its children from the day of their birth. Habit forms an ingrained way of controlling and channeling impulse. For Dewey, the powerful in a society impose their view of things on the weak (a highly postmodern position). When habit becomes ossified or unsatisfactory, individuals need to use intelligence to understand their situation and to try to do not "the good" but "the better". They need to muddle through a particular situation to improve their lot and to make a good a decision that will help them, rather than the habits and platitudes they have imbibed. Ethical thinking is tied to action rather than to claimed absolutes or to introspection. It is a help to making a choice when a bump appears in the road, and it is fallibalistic (subject to error) and changing with conditions.
Dewey develops his thought in part by distinguishing it from thinking he opposes. Most broadly, he opposes Platonism (even though Dewey loved to read Plato) and essentialism in ethics and in knowledge. He opposes appeals to transcendence, sectarian religious teachings, introspective withdrawal of ethical decision from action, and philosophical idealism of all types. He also has insightful, largely critical observations to make about Kantianism and the Categorical Imperative and about philosophical utilitarianism.
As the book proceeds, Dewey becomes more insistent upon the importance of the social sciences as providing a means for directing human action. He claims these sciences are new and undeveloped but that they will provide means of regulating and improving behavior as they progress. He sees and rejects claims that using the social sciences as a means of legislation and social control will invade individual autonomy and choice and constitute a form of "social engineering". Dewey's thinking of these matters had substantial influence. Many people, including myself, are uncomfortable with this and with the broad claims Dewey makes for the social sciences. Dewey's position that science constitutes the sole reliable source for understanding human behavior might also be questioned.
A reader does not have to agree with a book in all or even in some respects to learn from it. Dewey's book is provocative, thoughtful, and insightful as well as difficult. It is a major work of American philosophy that may be thought about and reread. It is a book that still rewards the effort required to read and struggle with it. I look forward to increasing my understanding of Dewey.
Robin Friedman
Together with Charles Peirce, William James, and Josiah Royce, John Dewey forms part of an outpouring of American thought in the early 20th Century frequently called the "golden age of American philosophy". Peirce, James and Dewey founded and taught variations of philosophical pragmatism while Royce, heavily influenced by pragmatism, was closer to philosophical idealism. I have read less of Dewey than of the three companion thinkers.
Dewey (1859 -- 1952) lived a long, active life during which he wrote prolifically. I have thought it difficult to get a clear handle on his work. Dewey has been highly influential, perhaps notoriously (unfairly) so, in educational philosophy. His work has also highly influenced social science and public policy. Dewey's thought has undergone a strong revival in recent years with the growth of interest in American pragmatism and with the so-called "second wave" of pragmatism associated with Richard Rorty. While admiring Dewey greatly, Rorty took Dewey's thought in his own direction.
As with any important philosopher, Dewey needs to be read and struggled with in his own writing rather than through secondary sources or through the views of others. In 1918, Dewey delivered a series of lectures at Stanford which became the basis for his important book, "Human Nature and Conduct: An Introduction to Social Psychology" (1921) which offers a point of entry into his thinking, particularly his ethics. The book is lengthy, repetitive, and difficult, with pithy, sharp writing and observations punctuating less readable stretches. In his short Preface, Dewey summarizes the aim of the book as
"seriously [setting] forth a belief that an understanding of habit and of different types of habit is the key to social psychology, while the operation of impulse and intelligence gives the key to individualized mental activity. But they are secondary to habit so that mind can be understood in the concrete only as a system of beliefs, desires and purposes which are formed in the interaction of biological aptitudes with a social environment."
The book consists of a lengthy and highly important Introduction which sets out the main claims of the book, a lengthy conclusion, summarizing and expanding the text, and three additional parts forming the basis of the lectures Dewey gave at Stanford. The key to the book is the Introduction, as is the case with many "introductions" to seminal philosophical works. It will bear close study, before and after the reading of the text.
It is difficult to summarize this book fairly and adequately. Dewey aims to turn philosophical and ethical thinking on its head. His primary claim is that ethical thinking needs to be based upon human nature and that prior thinkers, both secularly and religiously inclined, have failed to do this. These thinkers would likely agree with the importance to be placed on human nature, but they would deny that they have ignored or flouted it. They would likely resist Dewey's understanding of human nature as well as his understanding of and emphasis on science.
Dewey's account of human nature is heavily shaped by the natural sciences, particularly by the theory of evolution, by psychology, and by what Dewey saw as the potential of the social sciences to assist in human understanding. His thought is what philosophers critical of him might call "psychologistic" because it tends towards the blurring of boundaries between philosophy and scientific thinking. It is naturalistic in that Dewey sees human behavior as part of the natural, scientific world rather than in inhabiting some form of separate, perhaps supernatural or subjective realm in which the finding of the natural sciences do not apply. Dewey sees ethical or moral thinking come into play over a broad range of human activities -- whenever there is a choice of conduct to be made. He sees ethical issues in the first instance of having a form of immediacy about them -- what is sometimes called presentism. Dewey also has a conception of human personality or human nature in which the individual cannot be analyzed or considered separately from the community or culture of which he or she is a part. Dewey adopts a strongly progressive political stance which seems to me integral to the position he develops in his book.
Dewey writes that "morality is largely concerned with controlling human nature" in matters of choices. As a psychologist, he emphasizes the importance of habit, as taught by a culture to its children from the day of their birth. Habit forms an ingrained way of controlling and channeling impulse. For Dewey, the powerful in a society impose their view of things on the weak (a highly postmodern position). When habit becomes ossified or unsatisfactory, individuals need to use intelligence to understand their situation and to try to do not "the good" but "the better". They need to muddle through a particular situation to improve their lot and to make a good a decision that will help them, rather than the habits and platitudes they have imbibed. Ethical thinking is tied to action rather than to claimed absolutes or to introspection. It is a help to making a choice when a bump appears in the road, and it is fallibalistic (subject to error) and changing with conditions.
Dewey develops his thought in part by distinguishing it from thinking he opposes. Most broadly, he opposes Platonism (even though Dewey loved to read Plato) and essentialism in ethics and in knowledge. He opposes appeals to transcendence, sectarian religious teachings, introspective withdrawal of ethical decision from action, and philosophical idealism of all types. He also has insightful, largely critical observations to make about Kantianism and the Categorical Imperative and about philosophical utilitarianism.
As the book proceeds, Dewey becomes more insistent upon the importance of the social sciences as providing a means for directing human action. He claims these sciences are new and undeveloped but that they will provide means of regulating and improving behavior as they progress. He sees and rejects claims that using the social sciences as a means of legislation and social control will invade individual autonomy and choice and constitute a form of "social engineering". Dewey's thinking of these matters had substantial influence. Many people, including myself, are uncomfortable with this and with the broad claims Dewey makes for the social sciences. Dewey's position that science constitutes the sole reliable source for understanding human behavior might also be questioned.
A reader does not have to agree with a book in all or even in some respects to learn from it. Dewey's book is provocative, thoughtful, and insightful as well as difficult. It is a major work of American philosophy that may be thought about and reread. It is a book that still rewards the effort required to read and struggle with it. I look forward to increasing my understanding of Dewey.
Robin Friedman
March 2, 2016
لفتت نظري في المعرض صورة الراجل الوقور الجميل ده وبقرأ العنوان قولت حلو كتاب تاني هيأكد وجهة نظري ورؤيتي للإنسان وسلوكه وكده, لكن اللي حصل غير كده.
اقدر اقول إن الكتاب ده سبب في تغيير جوهري جديد في رؤيتي للناس وللحياة, ومن أقوى الكتب المتسقة مع نفسها وقادر يغطي كل جوانب الموضوع برؤية متكاملة مفيهاش تناقض والأهم من ده كله واقعية وعملية, كنت بقرأ لناس زي المسيري بحس بتكتيف المسيري بيدي ملاحظات بس اللي هو في آخر الكتاب طب نعم وبعدين هنعمل ايه, مفيش !
الراجل ده هنا كمل كل حاجه وسد معظم الفجوات اللي كانت ناقصة عندي .
الكتاب ع أد م هو مفيد وعظيم بس هو صعب وعشان تريح نفسك وأنت بتقراه سيب كل أفكارك المسبقة ع جنب افهم الراجل عايز يقول ايه بس وفكر في كلامه.
اقدر اقول إن الكتاب ده سبب في تغيير جوهري جديد في رؤيتي للناس وللحياة, ومن أقوى الكتب المتسقة مع نفسها وقادر يغطي كل جوانب الموضوع برؤية متكاملة مفيهاش تناقض والأهم من ده كله واقعية وعملية, كنت بقرأ لناس زي المسيري بحس بتكتيف المسيري بيدي ملاحظات بس اللي هو في آخر الكتاب طب نعم وبعدين هنعمل ايه, مفيش !
الراجل ده هنا كمل كل حاجه وسد معظم الفجوات اللي كانت ناقصة عندي .
الكتاب ع أد م هو مفيد وعظيم بس هو صعب وعشان تريح نفسك وأنت بتقراه سيب كل أفكارك المسبقة ع جنب افهم الراجل عايز يقول ايه بس وفكر في كلامه.
December 5, 2024
"Naturaleza Humana y Conducta" de John Dewey es una obra perfecta que redefine empíricamente la comprensión de la psicología, la moralidad y el comportamiento humano. Este libro se destaca por ofrecer una crítica profunda y enriquecedora a la teoría utilitarista, a la Darwinista, y, sobre todo, a la de Immanuel Kant, cuestionando sus fundamentos y proponiendo una visión más científica y contextual de la ética.
Como estudiante de posgrado, encontré aquí una guía imprescindible para comprender cómo las acciones humanas están moldeadas por el entorno social y las experiencias individuales. Dewey descompone la moralidad, alejándola de los absolutos de la teología, y la sitúa en un contexto empírico, donde los valores son creados y se adapta a través de la interacción con el mundo. Este enfoque es revolucionario porque da sentido a la educación como un proceso continuo de reconstrucción de la experiencia, donde la reflexión crítica juega un papel central.
Lo que hace a este libro particularmente fascinante es su capacidad para vincular conceptos psicológicos con aplicaciones éticas y sociales. Dewey no se limita únicamente a criticar a Kant y a otras teorías morales; en cambio, propone un marco alternativo basado en la adaptación, el aprendizaje y la resolución de problemas, que resulta fundamental para cualquiera que busque fomentar un pensamiento secular y científico en contextos educativos. Su perspectiva permite superar una moralidad religiosa, conservadora y autoritaria, sugiriendo que el juicio ético debe ser flexible, práctico y orientado hacia el bienestar común, concluyendo que "la moral es social" (p. 331).
Además, la claridad y profundidad de los argumentos de Dewey son excepcionales. Cada capítulo invita a una reflexión profunda sobre cómo nuestras conductas son moldeadas por hábitos, impulsos y el entorno social, abriendo nuevas posibilidades para el desarrollo personal y colectivo. Este enfoque tiene implicaciones directas en la educación, ya que promueve la idea de que el aprendizaje debe ser un proceso activo y experimental que permita a los estudiantes construir su propia moralidad a través de la experiencia.
En resumen, éste libro no solo es una obra fundamental para entender la psicología y la ética, sino que también representa una herramienta esencial para quienes buscan transformar la educación en un espacio de reflexión crítica y aprendizaje significativo. Por su claridad, profundidad y relevancia, este libro merece ser considerado una de las grandes contribuciones al pensamiento moderno y, sin duda, una lectura obligatoria. Cinco estrellas más que merecidas.
Como estudiante de posgrado, encontré aquí una guía imprescindible para comprender cómo las acciones humanas están moldeadas por el entorno social y las experiencias individuales. Dewey descompone la moralidad, alejándola de los absolutos de la teología, y la sitúa en un contexto empírico, donde los valores son creados y se adapta a través de la interacción con el mundo. Este enfoque es revolucionario porque da sentido a la educación como un proceso continuo de reconstrucción de la experiencia, donde la reflexión crítica juega un papel central.
Lo que hace a este libro particularmente fascinante es su capacidad para vincular conceptos psicológicos con aplicaciones éticas y sociales. Dewey no se limita únicamente a criticar a Kant y a otras teorías morales; en cambio, propone un marco alternativo basado en la adaptación, el aprendizaje y la resolución de problemas, que resulta fundamental para cualquiera que busque fomentar un pensamiento secular y científico en contextos educativos. Su perspectiva permite superar una moralidad religiosa, conservadora y autoritaria, sugiriendo que el juicio ético debe ser flexible, práctico y orientado hacia el bienestar común, concluyendo que "la moral es social" (p. 331).
Además, la claridad y profundidad de los argumentos de Dewey son excepcionales. Cada capítulo invita a una reflexión profunda sobre cómo nuestras conductas son moldeadas por hábitos, impulsos y el entorno social, abriendo nuevas posibilidades para el desarrollo personal y colectivo. Este enfoque tiene implicaciones directas en la educación, ya que promueve la idea de que el aprendizaje debe ser un proceso activo y experimental que permita a los estudiantes construir su propia moralidad a través de la experiencia.
En resumen, éste libro no solo es una obra fundamental para entender la psicología y la ética, sino que también representa una herramienta esencial para quienes buscan transformar la educación en un espacio de reflexión crítica y aprendizaje significativo. Por su claridad, profundidad y relevancia, este libro merece ser considerado una de las grandes contribuciones al pensamiento moderno y, sin duda, una lectura obligatoria. Cinco estrellas más que merecidas.
September 9, 2020
After revisiting this book in 2020, I wrote an essay called
"(De)Liberation: John Dewey's Human Nature and Conduct in the 21st Century." It was published as a three-part series by Science and Philosophy on Medium (see posts here: Introduction and Part One, Parts Two and Three, and Conclusion).
I also published an expanded/unedited version of the essay as a single post on my blog, which you can read here.
Original 2012 Review Text:
Brilliant, brilliant, brilliant. I'm so glad I finally decided to read this book in its entirety. It proves every bit as inspirational as I remember and more. Perhaps I just haven't read enough philosophy, but I'm surprised that this book isn't heralded as a key moment in American philosophy, if not Western philosophy altogether. Too many great moments and arguments to relate, all in lucid, evocative prose. Dewey's interpretation of Kant's Categorical Imperative is wonderful, and for the first time I think I'm starting to get a grip on why that idea is such a significant part of philosophical history. I will use this book as a constant reference in years to come.
My one criticism is that, at times, Dewey borders on making blank slate arguments. I see this flaw, however, as a problem with the limited science of his time rather than his reasoning. His insistence that morality and conduct are, in the most basic sense, inescapably social activities focuses attention on the importance of the present in considering the past in order to shape the future. Control what you can control, learn about and accept the rest. This outlook is entirely pragmatic, eminently useful, and profoundly inspiring.
"(De)Liberation: John Dewey's Human Nature and Conduct in the 21st Century." It was published as a three-part series by Science and Philosophy on Medium (see posts here: Introduction and Part One, Parts Two and Three, and Conclusion).
I also published an expanded/unedited version of the essay as a single post on my blog, which you can read here.
Original 2012 Review Text:
Brilliant, brilliant, brilliant. I'm so glad I finally decided to read this book in its entirety. It proves every bit as inspirational as I remember and more. Perhaps I just haven't read enough philosophy, but I'm surprised that this book isn't heralded as a key moment in American philosophy, if not Western philosophy altogether. Too many great moments and arguments to relate, all in lucid, evocative prose. Dewey's interpretation of Kant's Categorical Imperative is wonderful, and for the first time I think I'm starting to get a grip on why that idea is such a significant part of philosophical history. I will use this book as a constant reference in years to come.
My one criticism is that, at times, Dewey borders on making blank slate arguments. I see this flaw, however, as a problem with the limited science of his time rather than his reasoning. His insistence that morality and conduct are, in the most basic sense, inescapably social activities focuses attention on the importance of the present in considering the past in order to shape the future. Control what you can control, learn about and accept the rest. This outlook is entirely pragmatic, eminently useful, and profoundly inspiring.
Read
June 17, 2009This book changed my life.
January 2, 2019
Coming out of the age of Darwin, Dewey acknowledges biological nature by noting the obvious (e.g., where "body organs" like hunger and sex are involved), but then moves to his real point, which is that culture forms our human nature in the way that it really counts. "A plastic human nature" he says, "takes form because of its social environment." Nature provides the raw material for human nature (impulses) but impulses and character are formed by culture and habit, which are the "ways of using and incorporating the environment." As biological beings, we all have impulses, but the specific form these take is determined from the outside. For example, fear becomes cowardice or courageous, or anger leads to aggression or constructive action, depending on how we are raised. "Social institutions and expectations," he says, "shape and crystallize impulses into dominant habits."
As to what we aim for in our behavior, Dewey goes on to say there are no fixed ends to conduct. Rather, consequences structure our action. In reference to overarching ends like the Good or survival, Dewey believes there is no such thing "as a single, all-important end". All actions involve a chain of means and ends and are endlessly formed by practical situations posed by the environment. On the broader question of morality, there's no absolute standard of Right. Morals are, rather, connected with and determined by "activities of existence".
Dewey's emphasis on the role of habit in behavior and character development was likely a healthy counterbalance to some of the strictly deterministic views of instinct that came out of the early post-Darwin era. But in pushing back, Dewey pushes too far. He turns us into passive beings with no particular direction about what we want. He presumes that we all have a single human nature (the same life "impulse") and explains our obvious behavioral differences through environmental influences. But, just as a dog is not a dog but a particular dog, so we as individuals have particular predispositions towards certain ways of interaction (e.g., extrovert, introvert) and to the level of energy we apply toward our actions (ambitious, not so ambitious). This is not to say that environment doesn't have a significant role in forming character. But there is a good amount of evidence that a nurture-formed formed character rests upon and is influenced by an even more fundamental biological nature that differs, often significantly, among individuals.
Dewey dismisses the overarching "end" of survival as a determinant of behavior, as if all of the day-to-day "ends" of eating, working, socializing and sex are void of survival value. Not only does a good chunk of our daily life involve a series of ends-means relationships that enable us to survive and do well, but we each have our own specific ways to accomplish these ends that fit who we are biologically. Some are more fear driven, or socially driven, or sex driven, or ambition driven than others. These in Dewey's theory are not operative in a proactive sense. These are, rather, "consequences" to our actions and these determine whether we will modify our habitual responses to the environment. Left unarticulated in his theory in this book is why consequences matter? In the absence of some internal value that reflects who we are and who we want to be, on what basis does one decide that a particular consequence matters. Something more than a generic impulse is involved. In the same vein, how are social notions such as justice to be evaluated in the absence of a standard that defines why a beneficial consequence for one is not an adverse consequence for another? Practically, Dewey is likely right in asserting that "activities of existence" determines most of our behavior, but this doesn't mean that we should not examine the value-laden assumptions that are implicit in any assessment of consequences.
These concerns about Dewey's theory matter as any "social engineering" approach that does not recognize individuality can have a significant, adverse impact on an individual's psychological health. Also, making societal assessments on what is right and wrong and why it is right and wrong is problematic in Dewey's theory.
As to what we aim for in our behavior, Dewey goes on to say there are no fixed ends to conduct. Rather, consequences structure our action. In reference to overarching ends like the Good or survival, Dewey believes there is no such thing "as a single, all-important end". All actions involve a chain of means and ends and are endlessly formed by practical situations posed by the environment. On the broader question of morality, there's no absolute standard of Right. Morals are, rather, connected with and determined by "activities of existence".
Dewey's emphasis on the role of habit in behavior and character development was likely a healthy counterbalance to some of the strictly deterministic views of instinct that came out of the early post-Darwin era. But in pushing back, Dewey pushes too far. He turns us into passive beings with no particular direction about what we want. He presumes that we all have a single human nature (the same life "impulse") and explains our obvious behavioral differences through environmental influences. But, just as a dog is not a dog but a particular dog, so we as individuals have particular predispositions towards certain ways of interaction (e.g., extrovert, introvert) and to the level of energy we apply toward our actions (ambitious, not so ambitious). This is not to say that environment doesn't have a significant role in forming character. But there is a good amount of evidence that a nurture-formed formed character rests upon and is influenced by an even more fundamental biological nature that differs, often significantly, among individuals.
Dewey dismisses the overarching "end" of survival as a determinant of behavior, as if all of the day-to-day "ends" of eating, working, socializing and sex are void of survival value. Not only does a good chunk of our daily life involve a series of ends-means relationships that enable us to survive and do well, but we each have our own specific ways to accomplish these ends that fit who we are biologically. Some are more fear driven, or socially driven, or sex driven, or ambition driven than others. These in Dewey's theory are not operative in a proactive sense. These are, rather, "consequences" to our actions and these determine whether we will modify our habitual responses to the environment. Left unarticulated in his theory in this book is why consequences matter? In the absence of some internal value that reflects who we are and who we want to be, on what basis does one decide that a particular consequence matters. Something more than a generic impulse is involved. In the same vein, how are social notions such as justice to be evaluated in the absence of a standard that defines why a beneficial consequence for one is not an adverse consequence for another? Practically, Dewey is likely right in asserting that "activities of existence" determines most of our behavior, but this doesn't mean that we should not examine the value-laden assumptions that are implicit in any assessment of consequences.
These concerns about Dewey's theory matter as any "social engineering" approach that does not recognize individuality can have a significant, adverse impact on an individual's psychological health. Also, making societal assessments on what is right and wrong and why it is right and wrong is problematic in Dewey's theory.
October 5, 2021
Another delicious text from Prof. Dewey, so delicious I could almost taste it as I read this example of early 20th-century psychology. However, although he says "let the evil of today be sufficient thereof", I find his text can be improved on somewhat as a new philosophy is called for which incorporates the existence of the hydrogen bomb - perhaps Noam Chomsky has written out this important corpus as a perspectival re-assement of Dewey's work.
December 10, 2023
12/10/2023: I really enjoyed this one. Dewey weaves descriptive social psychology and normative moral theory together masterfully in this work. I think this is probably the best of the "Middle Works."
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8/25/2023: This semester's pick for the Dewey Studies Reading Group.
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8/25/2023: This semester's pick for the Dewey Studies Reading Group.
June 20, 2025
Super vet! allemaal gaaf. Ik ga hier nog een goede review over schrijven als ik t allemaal wat meer heb laten doordringen
April 24, 2015
This book came recommended by Steven Jackson when he visited UMD last year. I'm a fan of Jackson's work on repair, and was curious about how his ideas connected back to Dewey's Human Nature and Conduct.
I've been slowly reading it, savoring each chapter on bus rides to work since then. It's a lovely & wise book. Some of the language puts you back into 1920s, but the ideas are fresh and still so relevant. I'm not going to try to summarize it here. Let's just say it is a very hopeful book and provides a very clear and yet generous view of the human enterprise.
I don't know if I was imagining it, but I seemed to see a lot of parallels between it and some reading I'm doing about Buddhism. I noticed over at Wikipedia that he spent some time in China and Japan just prior to delivering these lectures. So maybe it's not so far fetched a connection.
I checked it out of the library, but I need to buy a copy of my own so I can re-read it.
I've been slowly reading it, savoring each chapter on bus rides to work since then. It's a lovely & wise book. Some of the language puts you back into 1920s, but the ideas are fresh and still so relevant. I'm not going to try to summarize it here. Let's just say it is a very hopeful book and provides a very clear and yet generous view of the human enterprise.
I don't know if I was imagining it, but I seemed to see a lot of parallels between it and some reading I'm doing about Buddhism. I noticed over at Wikipedia that he spent some time in China and Japan just prior to delivering these lectures. So maybe it's not so far fetched a connection.
I checked it out of the library, but I need to buy a copy of my own so I can re-read it.
September 3, 2014
If you don't mind wading through Dewey's dense vocabulary and sentence construction, Human Nature and Conduct provides an interesting critique of and alternative to the Platonic, Utilitarian, and religious conceptions of morality and progress.
July 2, 2019
Naturalist moral psychology as metaethic. Tamed by belief in plasticity of impulse & rationality of custom.
February 1, 2023
A common sense philosophy of life. Clearly stated. Convincing. Illuminatng.
August 10, 2025
A difficult read, as many Dewey books are because he is a poor writer.
There are rich ideas worth grappling with and many examples golf how Dewey’s pragmatism plays out. And ultimately, that is the fatal flaw of Dewey’s approach to everything.
He is a pragmatist, so ultimately, he must be a relativist. The strengths of his philosophy are that he heavily values social discourse and context in thinking, decision making, and social norms. The cons are that there are no such thing as permanent values or morals. This means that to be consistent with his philosophy, Dewey can never condemn murder, sadistic torture, etc as being wrong in all places and all times.
The book does have substantive ideas wrestle with, but you have to swim through poorly written prose and then discernibly sift the wheat from the chaff.
There are rich ideas worth grappling with and many examples golf how Dewey’s pragmatism plays out. And ultimately, that is the fatal flaw of Dewey’s approach to everything.
He is a pragmatist, so ultimately, he must be a relativist. The strengths of his philosophy are that he heavily values social discourse and context in thinking, decision making, and social norms. The cons are that there are no such thing as permanent values or morals. This means that to be consistent with his philosophy, Dewey can never condemn murder, sadistic torture, etc as being wrong in all places and all times.
The book does have substantive ideas wrestle with, but you have to swim through poorly written prose and then discernibly sift the wheat from the chaff.
December 14, 2024
The combination of psychology and moral philosophy surprised me, but it works well together. It builds a rather cohrent system of human action that includes (but does not focus on) inner thought. I picked it up because Dewey writes about his idea of ends, here. “Ends” seem great (they are not merely “means”) but they are never directly enjoyable, so something is off, according to Dewey. To solve that conundrum, he reframes ends as ends-in-view, that is, an idea of a future state that helps to coordinate activities. Rather than ends as both super valuable and distant, ends(-in-view) are relevant for actions in the here-and-now.
btw.: Standard Ebooks has a free edition of this work: https://standardebooks.org/ebooks/joh...
btw.: Standard Ebooks has a free edition of this work: https://standardebooks.org/ebooks/joh...
November 9, 2014
"The only ones who have the right to criticize "radicals" -- adopting for the moment that perversion of language which identities the radical with the destructive rebel -- are those who put as much effort into reconstruction as the rebels are putting into destruction. The primary accusation against the revolutionary must be directed against those who having power refuse to use it for ameliorations. They are the ones who accumulate the wrath that sweeps away customs and institutions in an undiscriminating avalanche. Too often the man who should be criticizing institutions expends his energy in criticizing those who would re-form them. What he really objects to is any disturbance of his own vested securities, comforts and privileged powers."
"What makes the difference in each of these cases is the difference between a self taken as something already made and a self still making through action. In the former case, action has to contribute profit or security or consolation to a self. In the latter, impulsive action becomes an adventure in discovery of a self which is possible but as yet unrealized, an experiment in creating a self which shall be more inclusive than the one which exists."
"All action is an invasion of the future, of the unknown."
"The question is to the balance of freedom and security achieved, as compared with practicable alternatives."
"The belief in a separate, ideal or transcendental, practically ineffectual Right is a reflect of the inadequacy with which existing institutions perform their educative office -- their office in generating observations of social continuities ... We are not caught in a circle; we traverse a spiral in which social customs generate some consciousness of interdependence, and this consciousness is embodied in acts which in improving the environment generate new perceptions of social ties, and so on."
"What makes the difference in each of these cases is the difference between a self taken as something already made and a self still making through action. In the former case, action has to contribute profit or security or consolation to a self. In the latter, impulsive action becomes an adventure in discovery of a self which is possible but as yet unrealized, an experiment in creating a self which shall be more inclusive than the one which exists."
"All action is an invasion of the future, of the unknown."
"The question is to the balance of freedom and security achieved, as compared with practicable alternatives."
"The belief in a separate, ideal or transcendental, practically ineffectual Right is a reflect of the inadequacy with which existing institutions perform their educative office -- their office in generating observations of social continuities ... We are not caught in a circle; we traverse a spiral in which social customs generate some consciousness of interdependence, and this consciousness is embodied in acts which in improving the environment generate new perceptions of social ties, and so on."
December 18, 2007
Dewey's logical and accessible inquiry into the realm of human nature is superb reading. I remember thoroughly enjoying this book. Dewey looks at human nature from an environmental as well as habitual/custom standpoint and doesn't fall into an essentialist position regarding human nature from a biological deterministic perspective. He is wildly liberatory and that energy is contagious. To me, it means that we, humans, are not essentially evil creatures bent on chaos and destruction, but rather have the tools to have rational and compassionate understandings. Read this book.
June 15, 2020
A philosophy book I didn't hate? Ah well, it is the end of the world after all.
Loved the parts about how society works and thinks, surprisingly relevant one hundred years after its first printing during these protests. I liked the way he slipped in Buddhism and aggressively attacked philosophers he thought were dumb.
It is very, very dry though. Lots of sentences that I had to read twice to make sure I understood what he was getting at. I'm glad I read it, but not something I would re-read again.
Loved the parts about how society works and thinks, surprisingly relevant one hundred years after its first printing during these protests. I liked the way he slipped in Buddhism and aggressively attacked philosophers he thought were dumb.
It is very, very dry though. Lots of sentences that I had to read twice to make sure I understood what he was getting at. I'm glad I read it, but not something I would re-read again.
June 28, 2012
this book is life changing... for me at least. if i were the tattooing kind, i would tattoo passages from Dewey on my body. the problem would be choosing which ones. there are too many beautiful and important passages. i would run out of skin.
Currently reading
February 5, 2016مقدمة المترجم مشوقة أكثر من مقدمة الكاتب نفسه مقدمة الكاتب محتاج اقراها أكثر من مرة لأنها محتاجة فهم وهضم .
إن انشغال الفكر المستمر بميدان مثالي ينبت مرض السخط بالظروف المحيطة أو يثير انسحابا لا غناء فيه إلى دنيا داخلية ينظر فيها إلى الحقائق على أنها عادلة
إن انشغال الفكر المستمر بميدان مثالي ينبت مرض السخط بالظروف المحيطة أو يثير انسحابا لا غناء فيه إلى دنيا داخلية ينظر فيها إلى الحقائق على أنها عادلة
October 20, 2019
Was hard book to want to finish. Finally abandoned after not wanting to resume it for 3 or 4 months. Marking it read (read as I will ever read it).
"read" but left unread.
"read" but left unread.
December 2, 2019
هذا الكتاب قدم لي تصور جديد لفهم السلوك الانساني وطبيعة الانسان وعلاقته بدوافعه وغاياته
هذا الكتاب يستحق أن يدرس ويكون إحدى الكتب الرائدة في مجاله
ربما أعاود قرائته قراءة تحليلية في المستقبل
هذا الكتاب يستحق أن يدرس ويكون إحدى الكتب الرائدة في مجاله
ربما أعاود قرائته قراءة تحليلية في المستقبل
July 8, 2020
Exceptionally readable account of individual thought and morality as a function of social existence. Similar to Mead's work in many ways. A rewarding book. Five stars.
February 24, 2022
من الؤسف أن الكتاب الذي بدى جميل ومثير في لحظة ما، بات ممقُوت ومكروهاً، ومؤكداً رأيي الأساسي في عدم قراءة الأعمال المترجمة.
محتوى الكتاب جميل، بل ومفيد وفريد في أفكاره لا في عرضه. والمشكلة تكمن في أمرين يحولان دون الوصول إلى ذلك المحتوى الجميل.
المشكلة الأولى هي الكتابة الأكاديمية المملة والعرض السردي المترهل للحقائق تتلوها حقائق بالكاد تمت للأولى بصلة ما. وفجأة تجد أن حقائق وأفكار مستنبطة بُنيت على أمور قرأت دون توضيح عاملها الفاعل في تطوير الأفكار المستنبطة.
المشكلة الثانية هي الترجمة التي سحقت ما قد بقي من أطلال البناء المعروش الذي حاول آنفاً تدميره الكاتب بأسلوبه الثقيل على النفس واللسان. وقد لا تكون الترجمة خطأ بقدر ما أنها ابتكرت مصطلحات في العربية لا وجود لها. وصارت تستخدم بكل عادية كأن الجاحظ كاتبها وكفى. وأقر بأن من الصعوبة التي حالت دوني فهمي كل المحتوى هو صعبة هذه الترجمة الغريبة.
وبأمانة خليعة: قد يكون سبب عدم فهمي، التشتت الذهني أو الغباء الفكري. على أني لا أعتقد.
أمثلة العُقد الفكرية المُترجمة
اقتباسات عقلية
محتوى الكتاب جميل، بل ومفيد وفريد في أفكاره لا في عرضه. والمشكلة تكمن في أمرين يحولان دون الوصول إلى ذلك المحتوى الجميل.
المشكلة الأولى هي الكتابة الأكاديمية المملة والعرض السردي المترهل للحقائق تتلوها حقائق بالكاد تمت للأولى بصلة ما. وفجأة تجد أن حقائق وأفكار مستنبطة بُنيت على أمور قرأت دون توضيح عاملها الفاعل في تطوير الأفكار المستنبطة.
المشكلة الثانية هي الترجمة التي سحقت ما قد بقي من أطلال البناء المعروش الذي حاول آنفاً تدميره الكاتب بأسلوبه الثقيل على النفس واللسان. وقد لا تكون الترجمة خطأ بقدر ما أنها ابتكرت مصطلحات في العربية لا وجود لها. وصارت تستخدم بكل عادية كأن الجاحظ كاتبها وكفى. وأقر بأن من الصعوبة التي حالت دوني فهمي كل المحتوى هو صعبة هذه الترجمة الغريبة.
وبأمانة خليعة: قد يكون سبب عدم فهمي، التشتت الذهني أو الغباء الفكري. على أني لا أعتقد.
أمثلة العُقد الفكرية المُترجمة
وإلا فنحن نرغب لأنفسنا ما نرغب فيه عندما نرغب فيه دون أن نرتاب كثيراً في الوسائل التي نستخدمها لتحقيق ذلك.
وذلك لأن توزيع القوة الخلاقة بين العمل والمهن الأخرى توزيعاً عادلاً، واستعمالها استعمالاً إنسانيّاً أوسع في ميدان الأعمال، يعتمد على الفهم الصحيح للقوى الحقيقية للعمل، ويربط قادة الصناعة بين الاهتمام بمخططات بعيدة الأثر، وتوفيق كبير بين الظروف بینی على الدراسة، وسيطرة على المهارة الفنية المهذبة والمعقدة، وسيطرة على القوى والأحداث الطبيعية، وبين حب المخاطرة وإثارة الأشخاص والسيطرة عليهم.
اقتباسات عقلية
على أن كل عادة فيها ناحية آلية، ولكن الآلية ليست بالضرورة كل ما هو موجود في العادة. على أننا نجد في مناحي حياتنا المختلفة نوعاً من الآلية لا نستطيع الاستغناء عنه، وكلما كان شكل الحياة أسمى كانت هذه الحياة أكثر تعقيداً وتأكيداً ومرونة، واحتاج الفرد الإنساني الذي يحياها إلى نوع من الآلية لمواجهة كثير من مواقف الحياة. فالحياة والآلية ليستا متعارضتين، ولكنهما ليستا متساويتين. وعلى هذا، فنحن نتطلب أن تكون العادات عادات فنانة مشحونة بالذكاء والتفكير، فيها المهارة والآلية، وفيها المرونة والقدرة على التصرف.
والأخلاق إنسانية بكل ما في هذه الكلمة من معنى. الأخلاق هي أقرب المواد جميعاً إلى الطبيعة الإنسانية. وهي ليست لاهوتية ولا ميتافيزيقية ولا رياضية. والأخلاق لها علاقة مباشرة بالطبيعة الإنسانية، وهذه الطبيعة الإنسانية تعيش وتعمل في بيئة، وهي لا تكون في هذه البيئة كما تكون النقود في الصندوق، ولكن كما يكون النبات في التربة وضوء الشمس، فهو منها مستمر مع طاقاتها، معتمد على مساعدتها، ولا يستطيع النمو إلا إذا استعملها. فالأخلاق ليست ميداناً منفصلاً منعزلاً ولكنها معرفة مادية بيولوجية تاريخية وضعت في محتوى إنساني حيث تضيء مناشط الإنسان وترشدها.
إن المسألة الأخلاقية تكون في تغيير العوامل التي تؤثر في النتائج المقبلة، فإذا أردنا أن نغير إرادة شخص، أو أن نعدل من شخصيته الحاضرة، وجب علينا أن نغير من الظروف الموضوعية التي تدخل في تكوين العادات التي اكتسبها، ومن هذه الظروف طريقتنا في الحكم، وفي إلقاء اللوم، وتوجيه المديح، وفي توقيع العقاب أو منح التكريم.
فأي نوع من النشاط أصلي عندما يحدث لأول مرة، فكما تتغير الظروف على الدوام فإن مناشط جديدة بدائية تحدث باستمرار. وعلم نفس الغرائز التقليدي يخفي الاعتراف بهذه الحقيقة؛ إذ يقيم طبقة جامدة سابقة الوجود تندرج تحتها أفعال معينة، حتى إن نوع هذه الأفعال وأصالتها يختفيان عن النظر. وهذا هو السبب في أن الروائي والكاتب المسرحي مفسران وموضحان للسلوك الإنساني أكثر مما يفعل السيكولوچي المنظم. ويقوم الفنان باستجابات فردية مدركة ويعرض بذلك طوراً جديداً من أطوار الطبيعة البشرية ظهر في مواقف جديدة. أي إنه يكشف بذلك عن الواقع الحيوي. والمنظِّم العلمي ينظر إلى كل عمل على أنه مثال آخر المبدأ قديم، أو على أنه ارتباط آلي لعناصر مستمدة من قائمة سبق إعدادها.
وعندما نقول إن المجتمع يهمل القيمة الأخلاقية للفن فليس معناه أن نقول إن إهمال المهن المفيدة ليس أمراً ضروريّاً للفن. بل على العكس من ذلك كل ما يحرم اللعب والفن من مرحهما، فإنه يحرمهما أيضاً من وظيفتهما الأخلاقية. ويصبح الفن بذلك هزيلاً کفن، ولكنه يصبح أيضاً وبنفس الدرجة أقل تأثيراً من ناحية وظيفته الأخلاقية الدائمة. فهو يحاول أن يفعل ما تستطيع الأشياء الأخرى أن تفعله بطريقة أفضل، ويفشل في فعل ما لا يستطيع غيره أن يفعله للطبيعة البشرية من تخفیف وتهدئة التوتر والشعور بالمرارة والقضاء على الهم والكآبة، والقضاء على الانعزال الناتج عن أعمال التخصص.
وغالباً ما نرى أن الرجل الذي يجب أن يبذل جهده وطاقته في نقد التقاليد، يبذل هذا الجهد وهذه الطاقة في نقد من يرغب في إصلاحها. ويكون ما يعترض عليه في الحقيقة هو اضطراب أمنه ومصالحه وراحته وقدراته الممتازة.
March 16, 2024
مهما قرت دائما ما شعرت ان المدرسة البراجماتية هي المدرسة متوافقة معي و تجيب هل التساؤلات بطريقة واقعية اسلوب جوي شوية جاف
و عملي و خالي من اللغة الجمالية الفلسفية و الغامضة
لكن محتوى الكتاب هو ثورة على المستوى الشخصي في ارجاعي للعالم المادي و احتواه و التفاعل مع الحياة و اعادة تشكيل فكرتي
في تعالي الذات عن الموضوع و جعل الموضوع مكون للذات , فالكتاب تقراه هو يخلق لنا افكار و الفيلم تشاهده هو يكون تفكيرنا و ينتج افكار
فكل تجربة حياتية تنتج تفكير و نمو .
الدوافع غاية مهمة اهماله او تحقيقه عن طريق المخيلة و التأمل المستقبلي هو مدمر حقيقي
في خطورة المستقبل تكمن في التمني و مكون هل الامنية هي مخيلتنا فبدال اذاكر حتى انجح و اتخرج اعيش في
مخيلتي و تجاربي و انا ناجح و كيف سوف تكون الحياة و عندما اتخرج و اعيش هل الحياة اكون مخيلتي من جديد
و اتمنى تلك الحياة مع استمرانا في المخيلة و التفكير بالمستقبل و العيش هناك و لو تقدمنا في تفكيرنا سوف نصل لحتمية الموت
إذا سوف نعيش داخل الموت
و ممكن شرح فكرتي لو فكرنا في مخيلة اللاهوتي المسلم في الجنة , هو يتخيل الجنة و عندما يصل هناك
هل سوف يفكر ما بعد الجنة إذا فكر فيه سوف تزول قيمة الجنة و سوف يعيش في مخيلته و حتى و هو في الجنة
إذا بالجنة سوف يتعايش مع العالم حق الجنة و النعيم الهناك الانسان بالع في مفهوم الحرية
و العالم الواقعي يحده مملة بنشاط معين لهذا يروح للمخيلة و يعيش نفس عالمه لكن داخل المخيلة
حتى لا تصبح هناك حدود مادية و يصبح شخص مطلق فالمؤمن يفضل تخيل الجنة لا محدودة على العيش داخل الجنة
إذا هناك مشكلة في الية التفكير نفسه
علينا ان نستحضر المتسقبل و نبي جسر من اعدات نعتقد انه تبني هذا الهدف
يعني المستقبل و الماضي ادوات البناء نجمعه حتى نبي الحاضر و نغنيه و نصنع ما تميناه
و عملي و خالي من اللغة الجمالية الفلسفية و الغامضة
لكن محتوى الكتاب هو ثورة على المستوى الشخصي في ارجاعي للعالم المادي و احتواه و التفاعل مع الحياة و اعادة تشكيل فكرتي
في تعالي الذات عن الموضوع و جعل الموضوع مكون للذات , فالكتاب تقراه هو يخلق لنا افكار و الفيلم تشاهده هو يكون تفكيرنا و ينتج افكار
فكل تجربة حياتية تنتج تفكير و نمو .
الدوافع غاية مهمة اهماله او تحقيقه عن طريق المخيلة و التأمل المستقبلي هو مدمر حقيقي
في خطورة المستقبل تكمن في التمني و مكون هل الامنية هي مخيلتنا فبدال اذاكر حتى انجح و اتخرج اعيش في
مخيلتي و تجاربي و انا ناجح و كيف سوف تكون الحياة و عندما اتخرج و اعيش هل الحياة اكون مخيلتي من جديد
و اتمنى تلك الحياة مع استمرانا في المخيلة و التفكير بالمستقبل و العيش هناك و لو تقدمنا في تفكيرنا سوف نصل لحتمية الموت
إذا سوف نعيش داخل الموت
و ممكن شرح فكرتي لو فكرنا في مخيلة اللاهوتي المسلم في الجنة , هو يتخيل الجنة و عندما يصل هناك
هل سوف يفكر ما بعد الجنة إذا فكر فيه سوف تزول قيمة الجنة و سوف يعيش في مخيلته و حتى و هو في الجنة
إذا بالجنة سوف يتعايش مع العالم حق الجنة و النعيم الهناك الانسان بالع في مفهوم الحرية
و العالم الواقعي يحده مملة بنشاط معين لهذا يروح للمخيلة و يعيش نفس عالمه لكن داخل المخيلة
حتى لا تصبح هناك حدود مادية و يصبح شخص مطلق فالمؤمن يفضل تخيل الجنة لا محدودة على العيش داخل الجنة
إذا هناك مشكلة في الية التفكير نفسه
علينا ان نستحضر المتسقبل و نبي جسر من اعدات نعتقد انه تبني هذا الهدف
يعني المستقبل و الماضي ادوات البناء نجمعه حتى نبي الحاضر و نغنيه و نصنع ما تميناه
June 10, 2025
Well, I knew going into it that Dewey and I weren’t on the same page. Heck, we weren’t even in the same library. Intellectually, I was prepared for those differences. I WASN’T prepared for how prolonged exposure to his mechanistic perspective and treatment of man/mankind would turn my stomach, raise my blood pressure, and cause tension headaches. In epistemology, I find Dewey unjustifiable and self-vaunting (he’s quite a princeling of Sowell’s Anointed). In teleology, Dewey is imperious and overweening (again, Anointed with an “unassailable” Vision). But the kicker is how the consistent mechanistic treatment of man, his moral attributes and affections, shows Dewey to be utterly and inveterately bankrupt in axiology. All the ick.
I’d like to say I was also surprised at the frequent sections of nothing but buzzword ideological mumbo jumbo—which I had NOT expected, but was already so locked into survival mode under the rest of his unapologetic worldview that I wasn’t able to give it the full shock it deserved. Who would’ve thought such a behemoth in pragmatism would pad his analysis with so much sociologically warm and fuzzy, empty-expressioned proselytizing?
I’d like to say I was also surprised at the frequent sections of nothing but buzzword ideological mumbo jumbo—which I had NOT expected, but was already so locked into survival mode under the rest of his unapologetic worldview that I wasn’t able to give it the full shock it deserved. Who would’ve thought such a behemoth in pragmatism would pad his analysis with so much sociologically warm and fuzzy, empty-expressioned proselytizing?
June 13, 2024
What I love about John Dewey is that he connects all of the dots that make any worthwhile, totalizing way of thinking function properly. He connects all the convoluted, links of social, economic, and ethical life.
He does all of the prime work for any critical reading of society and it’s discontents. He isn’t dabbling in one direct ideology, other than a pragmatist/relationtoJames, which fits coherently into his criticism anyway.
There is a moral imperative to play and use the imagination. This is the use of imagination which liberates and leaves room for healing recreation.
They upkeep the balance between our instincts and our required actions, they are how we leverage that kind of tension. We gain Flexibility and sensitiveness to the disposition. The arts have been left in a moral no man’s territory. They have not done what they are capable of doing. Play and Art have an indispensable moral function that have been until now neglected.
Play and imagination and Rich textures to every other part of life and every day function
He does all of the prime work for any critical reading of society and it’s discontents. He isn’t dabbling in one direct ideology, other than a pragmatist/relationtoJames, which fits coherently into his criticism anyway.
There is a moral imperative to play and use the imagination. This is the use of imagination which liberates and leaves room for healing recreation.
They upkeep the balance between our instincts and our required actions, they are how we leverage that kind of tension. We gain Flexibility and sensitiveness to the disposition. The arts have been left in a moral no man’s territory. They have not done what they are capable of doing. Play and Art have an indispensable moral function that have been until now neglected.
Play and imagination and Rich textures to every other part of life and every day function
September 15, 2024
يقدم الكاتب نظرة مثيرة للاهتمام للاخلاق فالاخلاق ليست فطرة مزروعة بالانسان كما يقول الدين ولا هي قائمة على المصلحة كما تقول النظرة المادية للحياة.
الاخلاق هي مزيج ببن الاثنين وهي قابلة للتغيير والتطور من جيل الى جيل بحسب ذكاء الافراد وعادات المجتمع وتطور العلاقات ولهذا تفشل النظرييتين في فرض تعريفهما للاخلاق ويستمر الصراع بين اصحاب الفكر الحر وبين هؤلاء في مركز النفوذ الديني او السياسي او الاقتصادي الذين يحاولون جاهدين ترسيخ تعريفهم الجامد للاخلاق ليسهل تحكمهم بالناس ويحاربون كل فكر حر.
هذه الديناميكية لن تتوقف وهذا الصراع سيبقى ما بقي الانسان.
الاخلاق هي مزيج ببن الاثنين وهي قابلة للتغيير والتطور من جيل الى جيل بحسب ذكاء الافراد وعادات المجتمع وتطور العلاقات ولهذا تفشل النظرييتين في فرض تعريفهما للاخلاق ويستمر الصراع بين اصحاب الفكر الحر وبين هؤلاء في مركز النفوذ الديني او السياسي او الاقتصادي الذين يحاولون جاهدين ترسيخ تعريفهم الجامد للاخلاق ليسهل تحكمهم بالناس ويحاربون كل فكر حر.
هذه الديناميكية لن تتوقف وهذا الصراع سيبقى ما بقي الانسان.
September 26, 2023
Nice primer on the necessity-contingency paradigm we are all subject to. It is much more all-encompassing and pervasive today than in 1922.
Also, morals, as Dewey rightly points out on almost every page of this book, are socially constituted, rooted in the real realm of human relations, and therefore empirical and always subject to revisions based on the consequences of intelligent undertakings.
Also, morals, as Dewey rightly points out on almost every page of this book, are socially constituted, rooted in the real realm of human relations, and therefore empirical and always subject to revisions based on the consequences of intelligent undertakings.
March 26, 2020
قراءة الكتاب بترجمة الدكتور الفاضل النجيحي كتناول شظايا الزجاج على الريق.
عتبي على الترجمة في الحقيقة.
عتبي على الترجمة في الحقيقة.
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