Pragmatism. Action -> -> -> Destiny. Sow an action, reap a habit. Sow a habit, reap a character. Sow a character, reap a destiny. –William James. (1) Role of Experience. Primacy of experience Participation in (not using) language, history, world Situated; contextual; historical
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Sow an action, reap a habit.
Sow a habit, reap a character.
Sow a character, reap a destiny.
The paradox is that Dewey achieved this viability, not by having written for the future, but rather by writing out of his own present experience. His attitude of affection for ordinary experience remained a lifelong characteristic of his work. He believed that ordinary experience is seeded with surprise and possibilities for enhancement if we but allow it to bathe over us in its own terms. The key here is to avoid derision and the seduction of condescension to the seemingly obvious. In my judgement, the central text in Dewey is found late in his work, in Experience and Education.
–John McDermott, p. x
We always live at the time we live and not at some other time and only by extracting at each present time the full meaning of each present experience are we prepared for doing the same thing in the future. –p. 51
Intentional teaching => danger of separating experience & school acquisition
– Dewey, Experience & Education, 1916, p. 9
It is more useful to speak of what one has experienced than to pretend to a knowledge that is entirely impersonal, an observation without an observer. In fact, there is no theory that is not a fragment, carefully prepared, of some autobiography. I do not pretend to be teaching you anything at all. I will say nothing that you do not already know...
The notion that disease-causing agents and therapeutic agents are things-in-themselves is often ascribed to Pasteur, and it is therefore salutary to remember Pasteur’s death-bed words: “Bernard is right; the pathogen is nothing; the terrain is everything.
–Oliver Sacks, Awakenings, p. 228
relations change as a consequence of changes in economic and social relations in larger communities
–P. Feyerabend, Against Method
to understand any kind of knowledge we must understand "the social justification of belief", i.e., how knowledge is established and maintained in the "normal discourse" of communities of knowledgeable peers
–R. Rorty, Philosophy and the mirror of nature, 1979
A writer's language originates with the community to which he or she belongs. We use language primarily to join communities we do not yet belong to and to cement our membership in communities we already belong to
–K. Bruffee, "Social construction, language, and the authority of knowledge . . .", 1986, p. 784
"interpretive communities" are the source of our thought and of the "meanings" we produce through the use and manipulation of symbolic structures; also source of what we regard as our very selves
–S. Fish, “Is there a text in this class?: The authority of interpretive communities,” 1980
–Dewey, How We Think
By rejecting foundationalism, Dewey opens the door to legitimizing claims for other forms of knowledge and other ways of knowing... His views of a progressive society as one that “counts individual variation as precious” [His] theory of knowledge is one that encourages respect for differences such that we recognize that the goal of unified, static knowledge is illegitimate.
– Jeanne Connel