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éthique
John Dewey, James Hayden tufts
- Gallimard
- Bibliothèque de Philosophie
- 25 Novembre 2021
- 9782072533211
Que pourrait être une éthique démocratique ? Telle est l'interrogation qui donne son relief à la réflexion développée dans cette Éthique de John Dewey et James Hayden Tufts. L'édition de 1932 traduite ici conserve la clarté pédagogique d'un ouvrage conçu, dans sa version originelle de 1908, comme un manuel universitaire, mais elle est enrichie par la prise en compte des questions sociales et politiques surgies au cours des années terribles qui séparent les deux textes, de la Première Guerre mondiale à la crise de 1929. De l'échec des tentatives de moralisation des relations internationales aux défis d'une société livrée aux forces du marché et en proie à l'individualisme, l'actualité des thèmes imposés, de la sorte, par les événements reste la nôtre sous de nouveaux visages.
La contribution de Tufts explore la façon dont chaque société sécrète son dispositif éthique. Dewey rappelle les traits des grandes philosophies morales avant de proposer leur dépassement, qui va de pair avec le dépassement du dualisme entre individu et société. La démocratie, fait-il valoir, a besoin d'une éthique en mesure de répondre aux revendications d'autonomie d'acteurs confrontés à des forces économiques et politiques aveugles.
Une nécessité qui se trouve plus que jamais au coeur de l'espace public. -
Trotsky n'est pas coupable ; contre-interrogatoire (1937)
John Dewey
- Syllepse
- HISTOIRE ENJEUX ET DEBATS
- 27 Septembre 2018
- 9782849507193
En août 1936, le monde stupéfait découvre les premiers procès de Moscou. Accusés des pires crimes, certains des principaux dirigeants de la révolution d'Octobre seront exécutés. Pourtant, le principal coupable, celui qui a tout organisé, selon le procureur Vychinski, est absent, chassé d'URSS quelques années plus tôt et privé de sa citoyenneté soviétique. Léon Trotsky, le fondateur de l'Armée rouge, est en exil au Mexique.
Il aurait été, tour à tour et depuis longtemps, un agent de la Gestapo, du Mikado japonais et de l'état-major militaire français. Il aurait été l'organisateur de sabotages et d'assassinats en URSS.
Une commission internationale conduite par le philosophe américain John Dewey va mener une contre-enquête. Elle recueille des témoignages et vérifie la solidité des accusations. En avril?1937, elle se rend à Coyoacán où réside Trotsky pour l'interroger. Le vieux militant bolchevique répond aux questions et revient sur l'histoire de la Révolution russe et son funeste destin, sur sa vie depuis ses premiers engagements politiques, sa rencontre avec Lénine et le déroulement de la révolution d'Octobre.
Il nous livre aussi son témoignage et ses analyses sur la dégénérescence bureaucratique de l'URSS. Il détaille le fonctionnement de l'appareil policier de Staline et le déroulement des procès Moscou. Sous le feu des questions de la commission, il met en pièces les accusations et démontre les invraisemblances des faits allégués.
Trois ans avant son assassinat par un agent de Staline, il nous propose sa part de vérité. Dans ces pages du contre-interrogatoire de la commission, Trotsky nous livre le témoignage vivant d'un acteur de premier plan du déroulement tumultueux de l'Histoire de la première partie du 20e siècle.
Publié en 1938, ce document est resté inédit en français. -
Ces dernières années, nos sociétés ont été le théâtre d'un regain en vigueur (et en intolérance) des religions monothéistes, lequel s'est accompagné d'une mise en question de l'évidence de la sécularisation et de la pertinence de la laïcité, accusées d'oppresser les « sensibilités religieuses ». Et tandis que prolifèrent « fake news », « théories du complot » et autres délires de conflits de portée civilisationnelle voire cosmique, la défiance de l'autorité des sciences s'accroit et instaure une certaine désespérance de l'idéal démocratique. Face à cette situation, il est utile de se ressourcer dans les écrits de John Dewey consacrés aux religions et au naturalisme. Si le philosophe américain a pu dire en 1930 qu'il n'a « jamais été capable d'attacher beaucoup d'importance à la religion en tant que problème philosophique », il s'y est souvent intéressé en tant que problème intellectuel, social et politique. Le présent livre rassemble vingt-cinq de ses interventions sur les religions et le naturalisme, couvrant une période allant de 1893 à 1950. En offrant en français l'accès à un pan méconnu de l'oeuvre du philosophe et intellectuel américain, ce recueil aimerait contribuer à un rafraichissement pragmatiste de la critique des religions ; Dewey le montrait, c'est au nom des exigences de l'idéal démocratique qu'il faut critiquer les religions surnaturalistes et promouvoir le naturalisme.
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Le lezioni tenute da John Dewey a Pechino nel 1919-1920, presentate qui per la prima volta in forma completa al pubblico italiano, costituiscono un documento prezioso per gettare luce su uno degli aspetti più intricati e intriganti, ma ancora meno discussi, dell'opera del filosofo americano, ovvero la sua filosofia sociale. Nelle lezioni in Cina, Dewey delinea un nuovo tipo di filosofia ("terza filosofia"), in grado non solo di capire le trasformazioni del presente, ma anche e soprattutto di farvi fronte e provare a orientarle. Per dimostrarsi all'altezza di tale compito, filosofe e filosofi devono allora abbandonare il cielo delle astrazioni concettuali e calarsi nella fitta trama dei conflitti sociali, imparare a decifrare le prospettive dei gruppi subalterni e oppressi, superare sia il desiderio di conservare lo status quo sia l'impulso di creare un ordine socio-politico completamente nuovo. Alla luce di queste considerazioni, anche la teoria politica deweyana, in particolare la sua visione della democrazia, ne risulta rinnovata e arricchita.
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A classic in social and political philosophy. In his characteristic and provocative dialectic style, John Dewey clarifies the meaning and implications of such concepts as "the public," "the state," "government," and "political democracy"; distinguishes his a posteriori reasoning from a priori reasoning which, he argues, permeates less meaningful discussions of basic concepts; and repeatedly demonstrates the interrelationships between fact and theory. As in his other writings, Dewey exhibits his strong faith in the potential of human intelligence to solve the public's problems.
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The School and Society: A Quick Read edition
Quick Read, John Dewey
- Quick Read
- 16 Février 2024
- 9782385822033
Discover a new way to read classics with Quick Read.
This Quick Read edition includes both the full text and a summary for each chapter.
- Reading time of the complete text: about 2 hours
- Reading time of the summarized text: 5 minutes
The School and Society is a highly influential publication that laid the foundation for John Dewey's later work. In the initial publication, Dewey proposes a psychological, social, and political framework for progressive education, including collaborative practical experimentation as the central element of school work. He argues that the progressive approach is both an inevitable product of the Industrial Revolution and a natural fit with the psychology of children. The book had almost immediate popularity and influence, with three printings within its first year, comprising 7,500 copies between them. The first lecture examines the relationship of education and social progress. Dewey argues that, with the coming of the industrial age, many traditional educative processes had been lost. The third lecture takes on the issue of "waste in education" in a somewhat unusual mode. The work was cited by Édouard Claparède who helped shape a progressive éducation nouvelle in Geneva, Switzerland, in the years leading up to the first world war. -
Human Nature And Conduct - Part 4, Conclusion (Unabridged)
John Dewey
- Slingshot Books LLC
- 11 Août 2022
- 9798822589568
John Dewey, an early 20th Century American philosopher, psychologist, educational theorist. This project encompasses Part 4 of 4 of his book Human Nature and Conduct, An Introduction to Social Psychology, published in 1922. Dewey's uses the words "HABIT" and "Impulse" as a specialized catch-all words to describe how a person and his/her objective environment interact. This interaction is the basis for moral and ethical judgments. Dewey writes: "All habits are demands for certain kinds of activity; and they constitute the self." In other places he also asserts that "Habits are Will." In the third part of the book, Dewey describes how we make ethical judgments on the occasions which call upon the exercise of intelligence, and the relationship among aims, goals, means and ends, and emotions. In this fourth section he ties together the preceding concepts and conclusions Part 4: Conclusion Section I: The Good of Activity Better and worse; morality a process; evolution and progress; optimism; Epicureanism; making others happy. Section II: Morals are Human Humane morals; natural law and morals; place of science. Section III: What is Freedom? Elements in freedom; capacity in action; novel possibilities; force of desire. Section IV: Morality is Social Conscience and responsibility; social pressure and opportunity; exaggeration of blame; importance of social psychology; category of right; the community of religious symbol. Soloist supplementary note: Very important but sometimes overlooked is his concept in Part 3 of the book of "Dramatic Rehearsal" which to me means: when we are deliberating over a course of action, we don't just tote up an arithmetic series of "if I do THIS, then THIS will happen, and then THIS will happen, etc. and weigh out the pluses and minuses" as a Utilitarian would do. No, what we do, says Dewey, is that at every step of divining what the future will hold, we examine how we FEEL about the situation. For example, if we're planning a chess move, we don't think to ourselves merely "if I make THIS move, I'll weaken my king side, but I'll gain a pawn" No, instead we think "if I make THIS move, I'll weaken my king side {Dang it all to hecky darn! }, but I'll gain a pawn {Yaaaay! hoorah! }". The force of our subjective and emotive intensity sway the final decisions.
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Human Nature And Conduct - Part 1, The Place of Habit in Conduct (UNABRIDGED)
John Dewey
- Slingshot Books LLC
- 8 Septembre 2021
- 9781669320043
"John Dewey, an early 20th Century American philosopher, psychologist, educational theorist saw Social Psychology as much a physical science (with rules and predictive power) as Biology and Chemistry. This project encompasses Part 1 of 4 of his book Human Nature and Conduct.
Dewey's uses the word ""HABIT"" as a specialized catch-all word to describe how a person and his/her objective environment interact. This interaction is the basis for moral judgement. Dewey writes: ""All habits are demands for certain kinds of activity; and they constitute the self." In other places he also asserts that ""Habits are Will."" - Summary by William Jones, Soloist" -
Human Nature and Conduct - Part 2, The Place of Impulse In Conduct (UNABRIDGED)
John Dewey
- Slingshot Books LLC
- 6 Septembre 2021
- 9781669318033
"Part 2 describes Dewey's concept of IMPULSES. They encompass the interaction of one's self with the environment. When the environment encounters problems with one's HABITS, Impulses are the motivating, innate forces which prompt one to modify habits and/or modify the environment. ""Nature vs Nurture"" explanations of someone's personality are deceptive and fallacious. This stems from the human inclination to CLASSIFY things - practically everything!
Innate behaviors are a collection of habits which one's culture has solidified as Customs. Most education is not learning but rather training of one's habits to harmonize with local customs. Human nature is plastic, malleable. Customs are, almost by definition, rigid. And, because one's environment is always changing, customs and its supporting habits are continually being tested. Nations disintegrate when their customs grow inflexible.
A MORAL ACT is one whose effects are fine tune and reorganize habits. Thought arises then when habits are hindered and only impulses are active.
The basic motor of human nature and conduct is HABIT, not reason or innate instinctive drives. In Dewey's theories of education, he asserts that education should be leading youth away from society's dysfunctional habits. He decries the fact that our economic theories concentrate on OWNERSHIP of things rather than the ways we USE things.
- Summary by William Jones, Soloist" -
"A book written by an American education philosopher in which he proposed "This scientific attitude of mind might, conceivably, be quite irrelevant to teaching children and youth. But this book also represents the conviction that such is not the case; that the native and unspoiled attitude of childhood, marked by ardent curiosity, fertile imagination, and love of experimental inquiry, is near, very near, to the attitude of the scientific mind. If these pages assist any to appreciate this kinship and to consider seriously how its recognition in educational practice would make for individual happiness and the reduction of social waste, ..."
Excerpt From: John Dewey. "How We Think." - Summary by Linda Andrus"