In lieu of an abstract, here is a brief excerpt of the content:John Dewey: The ChicagoYears GEORGE DYKHUIZEN DEWEYCAMETO CHICAGOin the summer of 1894 as head professor of philosophy at the University of Chicago and left in January, 1905, to become professor of philosophy at Columbia University. During his Chicago years, Dewey's interests led him not only into the field of philosophy but also into that of education, and in each of these areas he acquired a retmtation which (...) placed him among the top thinkers in the country. His work in philosophy resulted in his being acclaimed, along with Charles S. Peirce and William James, as one of the three great founders of American pragmatism, and his achievements in education led to his being regarded as one of the country's most outstanding educational thinkers and a prime mover in educational reform. The University of Chicago was only four years old when Dewey arrived there, but already it had attained a high standing among the universities of the country. The main reason for this was that the University had set out to be not simply another college but a university, like the universities in Europe and like Johns Hopkins and Clark universities in this country. This meant that the graduate schools of the University were to be stressed and that a large part of the faculty was to devote itself exclusively to graduate instruction and research. The type of faculty member the University looked for "must be a teacher, but first and foremost he must be a scholar, in love with learning, with a passion for research, an investigator who could produce, and if what he produced was worthy, would wish to publish." ~ In the four years since its founding, the University had assembled one of the most outstanding faculties in the country, a faculty which included: T. C. Chamberlin in astronomy, Rolin D. Salisburg in geology, Albert Michelson in physics, Jacques Loeb in biology, J. M. Coulter in botany, Thorsten Veblen in political economy, Albion Small in sociology, Paul Shorey in Greek, J. H. Breasted in Egyptology, and R. G. Moulton in English. When Dewey came to the University, therefore, as head of the Department of Philosophy, this meant that he was to teach mostly graduate students, do research, and have associations with some of the most brilliant scholars in the country. These features of the new position had appealed strongly to Dewey when he was considering the offer to 1T. W. Goodspeed, A History of the University of Chicago. The First Quarter (Chicago: 1916), 201. [227] 228 HISTORY OF PHILOSOPHY become professor of philosophy at Chicago and were among the decisive factors in bringing him to the University. William Rainey Harper, president of the University, was in large measure responsible for its early successes. "Those massive buildings, millions of money, thousands of scholars and scores of teachers," wrote one of his admirers, "are a monument to the foresight, nerve, and ceaseless activity of W. R. Harper, a veritable Napoleon in the educational field." 2 Born July 26, 1856, Harper was three years older than Dewey and every bit as precocious. He received his A.B. degree from Muskingum College when he was fourteen; he entered Yale as a graduate student when he was seventeen and got his Ph.D. degree from there at the age of nineteen. Upon receiving his doctorate, he began a career teaching Hebrew first at the Baptist Union Theological Seminary in Chicago and then, in 1886, at Yale. Harper wrote extensively on theological matters and his views prompted an attack on his orthodoxy in 1888. He weathered the storm, however, and throughout his life was a staunch defender of liberal theological thought. Harper had tremendous vitality and enthusiasm, and these qualities, along with his scholarship, led to his appointment as first president of the University when it was founded in 1890. Harper and Dewey were to have close associations on the administrative level, and though many of these were to be pleasant and cordial, others turned out to be not so harmonious and led eventually to Dewey's resignation from the University. Though Harper was particularly concerned that a strong department of philosophy be established at the University, up to the time of Dewey's... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A "Hypostatic Union" of Two Practices but One Person?Paul F. KnitterThis is going to be an awkwardly personal reflection. But that, I understand, is what the assignment given to the members of the Society for Buddhist-Christian Studies panel "Constructing Buddhist Identities in the West" called for: I was asked to reflect upon "How I as a Western Christian have appropriated Buddhist practice and teachings into my religious identity." (...) I'm grateful for this invitation, because it has provided me with the occasion to realize, quite startlingly, that what I have thought and written about my "Buddhist-Christian identity" in the past really isn't quite accurate.But first let me offer a bird's eye, and therefore limited, view of my two-faced identity: I was born into a traditional, not very critical, Catholic family in the Chicago of seventy-three years ago. At thirteen, I decided (against my parents' wishes) to enter a minor seminary in order to become a priest, and went through the whole fourteen years of training. For the last four years of that training I had the profoundly good fortune to be sent to Rome, arriving there in 1962, two weeks before more than two thousand bishops marched into St. Peter's Basilica to start the Second Vatican Council (the renewing effects of which were much more lasting, it seems, in my psyche than in the psyche and structures of the Vatican!). Ordained a priest in 1966 and animated with Vatican II's new openness to other religions, I did a dissertation at the University of Marburg, Germany, on Christian theologies of religions. When I returned to the United States in 1972, I taught theology at Catholic Theological Union in Chicago, and when I decided to leave the Catholic priesthood in 1975, I moved to Xavier University in Cincinnati, where I continued teaching theology for some twenty-eight years.It was during those years, in the 1980s, that I began not only to teach courses on Buddhism but also to practice daily Zen meditation. Gradually, I came to realize that Buddhism, its theory and practice, was seeping into and coloring the way I understood and practiced my Christian creed—to the point that in 2007 I took refuge in the Tibetan Dzogchen tradition and since then have been under the guidance of my teacher, Lama John Makransky. It was around this time that I faced the need to figure out just what or who I was—a Buddhist Christian or a Christian Buddhist. So, typical academic that I am, I wrote a book. [End Page 19]In Without Buddha I Could Not Be a Christian, I declared and defended my primary identity as a Christian who was thoroughly drenched in Buddhism.1 But when I recently read Rose Drew's penetrating analysis of various ways of blending dual religious belonging in her Christian or Buddhist? An Exploration of Dual Religious Belonging, I started to wonder.2 From her ethnographic study of actual dual belongers, she found that (a) some have a primary religious identity (the group to which I thought I belonged), (b) some alternate between both primary identities, (c) some cannot attribute primacy to either or any identity, and (d) some are too bewildered by it all to say anything.3 As I pondered Drew's description and analysis of her interviewees' meanderings back and forth across religious lines, I had to admit that I wasn't sure where I belonged. So when the request for this paper came along, I saw it as an opportunity to help myself sort things out.An Inappropriate AnalogyMy problem is that as my Christian and Buddhist practices have continued over these recent five to ten years, more and more, I cannot keep them apart. They remain clearly distinct, but unlike Roger Corless, of blessed memory, I have not been able to honor their distinct identities by practicing them, as Roger apparently did, separately: being a Buddhist from Monday to Thursday, and a Christian from Friday to Sunday (and then waiting to see what would happen). Rather, for me, when I am at Mass, I hear the words of the Scripture readings or of... (shrink)

“Chicago is the place to make you recognize at every turn the absolute opportunity which chaos affords—it is sheer Matter with no standards at all,” John Dewey wrote to his wife Alice on an early visit there.1 Such a city, which had become the geographical nexus of American industrial democracy, pushed Dewey to consider the problems industrial modes of organization pose for democratic theory. His reconceptualization of democracy, and the refinements and clarifications to it that he made over the (...) years, reflects an appreciation of the significance of work—of human transfiguration of chaotic matter into something useable, and of the corollary construction of human psychology as it meets with the world around it and .. (shrink)

Existing research on developing countries emphasizes the decisive power of teacher unions in education politics. Yet that power varies, and a full understanding of the roots of union power and the sources of cross-national variation requires deeper analysis of organizational dynamics within unions. This analysis supports four arguments. First, teachers have a range of advantages in overcoming obstacles to collective action. Second, unions are not all alike; they vary widely, from interest groups to powerful political machines. Third, the (...) source of this variation lies in factors that shift power within unions from members to leaders in political-machine unions. Fourth, analyzing the dimensions of variation helps explain the different outcomes of recent reforms to teacher careers in Latin America, especially in highlighting the staunch opposition from political-machine unions. (shrink)

The broad success of the 2018–2019 #RedforEd movement in achieving more equitable outcomes for not only teachers but also other constituents in the community has generated interest in the role of teacher strikes in defending the common good. My article contributes to this conversation by interpreting the demands made by teachers and paraprofessionals and school-related personnel in the 2019 Chicago Public Schools strike through an ethics of care. Enlisting the notions of caring-for, completion, and competence from care (...) ethics, this analysis elucidates the strike demands–namely, smaller class sizes, more bilingual education teachers and special education teachers, and adequate staffing of PSRPs providing wraparound services for high-needs students–as aiming at securing conditions for CPS faculty to provide better care for their students. This article also brings to light the varied and complex requirements placed on CPS faculty in their caring work in schools and as such, proposes an educator’s ethical commitment to care for students as one plausible reason for some educators to leave the classroom for the picket line. I suggest, further, that educators, by striking, are enacting a political form of caring termed caring-with alongside fellow citizens and advocating collective responsibility in caring for all persons as care receivers and care givers. The 2019 CPS strike can therefore be seen as a response not only to disinvestment in public schools and teachers, but to the broader crisis of care deficit and democratic deficit in society. (shrink)

What place does organizing have in the Church’s synodal journey? In his address for the opening of the Synod on Synodality in 2021, Pope Francis described synodality as “unity, communion, the fraternity born of the realization that all of us are embraced by the one love of God.” Yet the process of collective bargaining is often fraught with division, contention, and adverse interactions based on competing interests. The author argues that, in addition to following Catholic social teaching, organizing serves a (...) crucial pragmatic and theological role in the synodal journey. First, the author explores contemporary theology on synodality and, second, applies it to the 2015 San Francisco archdiocesan teachers’ union dispute, in which the teachers entered the collective-bargaining process to try to repel the archbishop’s effort to strip them of their nondiscrimination rights and force employees to abide by strict sexual-morality codes. Finally, he reflects on organizing’s broader ecclesiological impact. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Annual Meeting of the Society for Buddhist-Christian Studies:Atlanta, Georgia, USA, 29-30 October 2010Sandra Costen KunzThis past fall the Society for Buddhist-Christian Studies (SBCS) presented two sessions at the annual meeting of the American Academy of Religion (AAR) in Atlanta, Georgia. On Friday afternoon, 29 October, an extremely well-attended and in many ways inspiring session titled "The Scholarly Contributions of Rita M. Gross" was presented. The second panel, titled (...) "Can/Should Buddhists and Christians Do Theology/ Buddhology Together?" was presented on Saturday morning, 30 October. It also drew a considerable crowd.Each of the six members of Friday's panel addressed a different aspect of the work of Rita Gross, longtime SBCS leader and now professor emerita of comparative studies in religion, University of Wisconsin-Eau Claire. She is also a senior teacher (lopon) in Jetsun Khandro Rinpoche's U.S. Lotus Garden center. The session was organized and moderated by current SBCS president Miriam M. Levering, professor of religious studies and Asian studies at University of Tennessee, Knoxville, and an international advisor at Rissho Ko-Sekei in Tokyo. I will give highlights from the panelists' presentations in the order in which they spoke.Kathleen Erndl, associate professor of religion at Florida State University, focused on Gross's work as teacher and mentor. Although she taught primarily undergraduates, Gross, in her writing, speaking, and generous conversation with rising scholars, not only moved the field toward taking religious practices and women's religious experience more seriously but also had a huge influence on how "women in religion" is taught. Gross was one of the first scholars to use the term "androcentric." Nancy Auer Falk, professor emerita of comparative religion at Western Michigan University, coedited Unspoken Worlds: Women's Religious Lives (1981) with Gross. Now in its third edition, this groundbreaking collection of case studies watered the flowering of cross-cultural studies in the lived religion of women. Falk reminded us of Gross's role in the election of the first female member of the AAR's board and the establishment of its working group on women and religion. Judith Simmer-Brown, professor of religious [End Page 221] studies at Naropa University, focused on Gross's work in Tibetan Buddhist studies, especially her pointing out the discrepancy between the prophetic voices about women's roles in early Buddhist texts and Tibetan monasticism's institutionalized androcentrism. Simmer-Brown emphasized the importance of Gross's work in Buddhist theology—for example, her deconstructing "Theravada/Mahayana/Vajrayana put-downs" and "incipient fundamentalisms" in Western Buddhism.The fourth panelist, Paul F. Knitter, professor of theology, world religions, and culture at Union Theological Seminary, described Gross's contributions to Buddhist-Christian dialogue, recounting that they met at the Society's founding conference in 1980. He said, "Rita is the Christian theologians' friendly gadfly, always asking questions that make us very uncomfortable." Particularly provocative has been her insistence that claims on the part of religious communities to religious superiority or exclusive truth are incompatible with support of religious diversity. SBCS vice president Terry Muck, dean of the E. Stanley Jones School of World Mission and Evangelism at Asbury Theological Seminary, spoke about Gross's contributions to the society, noting that she has held every office except treasurer. He and Gross coedited Buddhist-Christian Studies from 1995-2005, in part because the society had decided— after founding editor David Chappell retired—that the ideal would be one male and one female editor and one Buddhist and one Christian editor. He usually handled the work with the publisher while she usually worked with article selection along with the reviewers. Rosemary Radford Ruether, professor emerita at the Pacific School of Religion, reviewed Gross's contributions to feminist scholarship. She reminded us that while still a student at the University of Chicago, Gross crafted a fundamental methodology for studying women and religion and insisted that turning a blind eye to 80 percent of the religious practice in various cultures is simply bad empiricism. Gross has consistently pointed out that colonialism is connected with privileging males and texts, Reuther claimed, and that no one studies religion with "objectivity."Gross's response to these presentations focused on... (shrink)

This text goes into depth on how the new woke books, ideologies, workshops, and seminars have charged—sometimes covertly—into the schools.

Originally published in 1928, this book was written to provide members of the National Union of Teachers with a souvenir upon the occasion of their 1928 conference, which took place in Cambridge during the Easter vacation. It presents a concise guide to the city, with information on the history of the university and other areas. Illustrative figures are incorporated throughout. This book will be of value to anyone with an interest in the National Union of Teachers (...) and the history of Cambridge. (shrink)

Each title in the highly acclaimed Opposing Viewpoints series explores a specific issue by placing expert opinions in a unique pro/con format; the viewpoints are selected from a wide range of highly respected and often hard-to-find publications.

__Demoralized: Why Teachers Leave the Profession They Love and How They Can Stay_ offers a timely analysis of professional dissatisfaction that challenges the common explanation of burnout. _Featuring the voices of educators, the book offers concrete lessons for practitioners, school leaders, and policy makers on how to think more strategically to retain experienced teachers and make a difference in the lives of students. Based on ten years of research and interviews with practitioners across the United States, the book (...) theorizes the existence of a “moral center” that can be pivotal in guiding teacher actions and expectations on the job. Education philosopher Doris Santoro argues that demoralization offers a more precise diagnosis that is born out of ongoing value conflicts with pedagogical policies, reform mandates, and school practices. _Demoralized_ reveals that this condition is reversible when educators are able to tap into authentic professional communities and shows that individuals can help themselves. Detailed stories from veteran educators are included to illustrate the variety of contexts in which demoralization can occur. Based on these insights, Santoro offers an array of recommendations and promising strategies for how school leaders, union leaders, teacher groups, and individual practitioners can enact and support “re-moralization” by working to change the conditions leading to demoralization. (shrink)

Context: Neurophenomenology is a relatively new field, with scope for novel and informative approaches to empirical questions about what structural parallels there are between neural activity and phenomenal experience. Problem: The overall aim is to present a method for examining possible correlations of neurodynamic and phenodynamic structures within the structurally-coupled work of Alexander Technique practitioners with their pupils. Method: This paper includes the development of an enkinaesthetic explanatory framework, an overview of the salient aspects of the Alexander Technique, and the (...) presentation of an elicitation interview technique as part of a neurophenomenological method. It will propose a way of testing the hypothesis that if, in the effective practice of Alexander Technique, there is a union between the nervous systems of teacher and pupil, it should be visible neurologically and affective phenomenologically, and thus it should be possible to investigate both its neural and phenomenal signatures. Results: The proposed means of testing the hypothesis is to use the elicitation interview technique alongside neural monitoring during the teaching of the Alexander Technique in four paired sets of subjects. Constructivist content: At the heart of this paper is the claim that all activity is co-activity. I make no assumption of an ontological primacy of mental or physical, or explanatory primacy of any methodology. Implications: This has important ramifications for somatic education and therapies, for establishing frameworks of co-engagement and care in health-care situations, and for understanding empathy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:104 Feminist Studies 44, no. 1. © 2018 by Feminist Studies, Inc. Estelle Carol The Chicago Women’s Graphics Collective: A Memoir In 1973, the Chicago Women’s Graphics Collective worked in an old run-down second-floor office on Belmont Avenue, which we shared with the main offices of the Chicago Women’s Liberation Union (CWLU).1 They call it New Town now, but in 1973, there wasn’t much new (...) about it. We weren’t the only artists in the building though; downstairs was a tattoo parlor. Still, it was better than having the studio located in my apartment on Newport Street, where there were silkscreen tables in the dining room and a bathroom that doubled as a darkroom. My bedroom door opened directly into the dining room and usually reeked of the foul chemicals we used to make the posters. Just one OSHA inspection would have shut us down forever, but it was not until later that we learned about the dangers of long-term exposure. On Newport Street, the apartment was right next to the Ravenswood Branch of the “L,” and it shook like the aftershock of a California earthquake each time a train passed. But we were in the midst of a women’s revolution, and our priorities were clear. 1. The Chicago Women’s Graphics Collective (WGC) was a “workgroup” of the CWLU from the very start. There were about 25 workgroups and other groups within the CWLU. CWLU outreach to recruit new members got a lot of new women into WGC. WGC, Women’s Liberation Rock Band, and Womankind Newspaper were the cultural arms of the CWLU. Cultural outreach to attract new CWLU members and new feminists to the movement in general was critical to the CWLU’s success. In Celebration of Amazons, 194. All posters designed and silkscreened collectively by the Chicago Women’s Liberation Union, www.cwluherstory.org. Courtesy of CWLU Herstory Project. All posters are on silkscreen. Turning Through Time, Workwoven, 195. Sisterhood Is Blooming, Springtime Will Never Be the Same, 190. Chicago Women’s Labor History, 194. International Women’s Day (reprinted from a Cuban poster). ABOVE Healthcare Is for People, Not for Profit, 195. OPPOSITE Abortion Is a Personal Decision, Not a Legal Debate, 190. ABOVE Healthcare Is for People, Not for Profit, 195. OPPOSITE Abortion Is a Personal Decision, Not a Legal Debate, 190. OPPOSITE Chicago Maternity Center, 192. ABOVE Lesbian Pride, 192. Mountain-Moving Day, 192. ABOVE Detail from Mountain-Moving Day, 192. OPPOSITE Women Unite, Take Back the Night, 199. Lipstick and Blood (reprinted from a Cuban design). Women Are Not Chicks, 191. Liberation School for Women, 192. Boycott Red Coach Lettuce, 192. Working Women Unite, 195. International Women’s Day, Many Waves But One Ocean, 192. Estelle Carol 121 If you look at Chicago Women’s Graphics Collective posters, you’ll rarely see a person’s name on them, because we decided early on that art had been done all wrong by men. It was based on egotism and the cult of the individual—the great-men-of-art syndrome. So we decided to throw all that out, and art now had to be a collective experience. So every poster that we created had to be done by committee. Every one. We had a system in which any one of the collective could get an idea or a phrase or an image and decide to do a poster. They would ask two or three other members to be their assistants and to help develop the idea. And then in little teams they would physically create the poster in silk screen. It had to be a collective process. There’s no way that one single woman could really do it because we were using very primitive reproduction methods, and we needed at least three people to run the silk screen. The silk screens were all hand printed. No machines. If a poster was more than one color, it had to be hand printed, one color at a time, so it was very, very labor intensive. And... (shrink)

_In _The Teacher Insurgency_, Leo Casey addresses how the unexpected wave of recent teacher strikes has had a dramatic impact on American public education, teacher unions, and the larger labor movement._ Casey explains how this uprising was not only born out of opposition to government policies that underfunded public schools and deprofessionalized teaching, but was also rooted in deep-seated changes in the economic climate, social movements, and, most importantly, educational politics. With an eye to maintaining the momentum of the insurgency, (...) the author examines four key strategic questions that have arisen from the strikes: the relationship of mobilization to organizing; the relationship between protests and direct action; the conditions under which teacher strikes are most likely to be successful; and the importance of “bargaining for the common good.” More broadly, Casey examines how to organize teachers for collective action, focusing on four discourses of teaching: teaching as nurturance; as professionalism; as labor and craft; and as a vocation of democratic intellectual work. (shrink)

The Struggle for the Soul of Teacher Education is a much-needed exploration of the unprecedented current controversies and debates over teacher education and professionalism. Set within the context of neo-liberal education reforms across the globe, the book explores how the current struggles over teaching and teacher education in the US came about, as well as reflections on where we should head in the future. Zeichner provides specific examples of work that moves teacher education toward greater congruency between ideals and practices, (...) while outlining the basis for a new form of community-based teacher education, where universities and other program providers, local communities, school districts, and teacher unions share responsibility for the preparation of teachers. Ultimately, Zeichner problematizes an uncritical shift to more practice and clinical experience, and discusses the enduring problems of clinical teacher education needed for this shift to be educative. (shrink)

In the 1930s, John Dewey helped lead a purge of communists from the New York City teachers union. That he justified this action politically and philosophically calls into question the claim that Deweyan pragmatism was a radically democratic philosophy. Instead, Dewey's abiding belief in the exceptionally democratic character of American life allowed him to evade genuine democracy, to normalize political engagement while aligning it with national and nationalist imperatives, and to endorse the repression of legitimate political dissent.

Dewey's instrumentalist approach to problem-solving stressed social organization; and under this umbrella he included unionization. First part of this article: his active involvement in and support for the union movement summarized. Second part: his theoretical defense of unions is addressed, especially as to "democratic liberalism" and its implementation in the fabric of society. Third part: a brief account of the current status of unions in universities.

This paper explores the academic and psychosocial outcomes of immigrant students from the former Soviet Union in an ethnic school in Toronto. Based on interviews with the principal, teachers, students and parents, together with questionnaire responses, the paper describes school programmes and practices that contribute to FSU immigrant students' high academic achievement, within the categories of curriculum, pedagogy, discipline policy and teacher–student relationships. The creation of this ethnic school suggests that Canada's educational system has not met the needs (...) of the immigrant group. The paper seeks to further understanding of educating FSU immigrant students, and discusses the implications of ethnic schools for educating children in a multicultural society. (shrink)

Bringing together leading observers of the 2018 teachers’ strikes in the United States, this forum surveys the origins, character, and trajectory of the rebellion as a whole. We examine the relations between union bureaucracies and the rank and file, the wider political context of the United States, the geography of the strike, immediate and longer-term grievances in the public-education sector, spontaneity and organisation, local cultural contexts and labour histories, strategies and tactics, social reproduction and gender, race and racism, (...) and the potentialities and obstacles facing the movement in the near future. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Review Wayne C. Booth. For the Love ofIt: Amateuring and Its Rivals (Chicago: University of Chicago Press, 1999). For the Love ofIt is a delightful exposition on life-long music making written with love by amateur cellist Wayne Booth (professor emeritus ofEnglish, University ofChicago). Employing a combination of journal entries, memories, and romantic prose on the topic oftaking up the cello at age thirty-one, he writes insightfully (...) on the challenges and triumphs inherent in amateur pursuits (musical, or otherwise). Written from a classical music perspective, he analyzes the reasons for amateuring, all the while extolling his community offellow amateurs, pro-amateurs, and teachers who make the journey worthwhile. He imparts many valuable insights from which music educators can benefit. I will summarize Booth's main points, highlighting these insights, and conclude with a brief criticism of the book from theperspective ofone who has worked with adult amateurs for more than fifteen jears. Boothplayfullypresentshis text in the form ofa symphony. In the "Overture," he encourages people to pursue actively an amateur love and desires growth in the ranks of amateurs. Just as Christopher Small encouraged a mental shift from to musictothemoreactive gerund formmusicking in his book of that title,1 Booth promotes a shift from the noun amateurto the gerund amateuring. He defines amateuringas doing something for the sheer love of it, adding the caveat: "Amateurs don't just dabble, like serious professionals, they work at learningto do it better^11). This idea of constant improvement is reiteratedthroughout the book with detailedrecounting ofBooth's forty-six years of cello studies, especially his pursuit of excellent thumb position. Why one should study to this degree when full success (that is, professional performance) is out of reach? Booth suggests the following rewards: joyful friendship, spiritual ecstasy, and gratitude for life's mysterious unearned gifts (5, 6). Indeed, throughout the book Booth finds himself "getting better all the time," often "playing better than ever"(58, 112, 123, 137, 140). His feelings ofimprovement and the accompanying self-satisfaction are ajoy to see and reinforce the idea that theserewards make true amateuring worth it. In"First Movement: The Courtship,"music educators find a staunch supporter in Booth and gain insight into the importance of childhood music activities as seen through amateureyes. As Booth wiselystates,"No one inmidlifeis likelyto take up any instrument, let alone the cello, without having fallenin lovewithmusic longbefore"(21). Clearlyfrom a musical family, he describes beautiful childhood memories including dancing with his mother at age five; making up songs; taking piano and clarinet lessons; singing three-part solfège exercises in sixth grade; and hearing his first live orchestra concert, the Philadelphia Orchestra conducted by Leopold Stokowski (22-8). These types ofactivities lay an important foundation for the pursuit of music by adults as "amateuring in our early years can lead to a lifetime ofamateuring" (22). Booth is a champion ofmusic education in the schools. Concerned with music program cuts and the prevalence of personal stereos that keep young people from "getting music into their bones, not just their ears," he encourages the funding of music lessons rather than computer games (22). After describing how he was "seducedbythe cello," he concludesthis section with a discussion of how other pleasures rival for the amateur's attention, suggesting that leisure activities often take the form of passive pastimes, not the active work oftrue amateuring. LikeVemon HowardmLearningByAllMeans, Boothgrapples with the concept of work versus play. 2 If amateurs are to spend their leisure hours working diligently at getting better, the work must be©Philosophy ofMusic Education ReviewlO, no. 2 (Fall 2002): 140-143. Book Review 141 experienced as play-something they love to do. While professional musicians are paid to play, often playing for the love ofit fades as themoney blossoms. He maintains the distinction between amateurs and professionals lies not with being paid or unpaid, but with playing for love or solely for money. "My heroes... are the professionals Icallpro-amateurs-thosewillingtojoinamateurs, pursuingthe love together," statesBooth (59, 60). I believe music educators are foremost among these heroes. In "Second Movement: The Marriage," many insights into the teachingofaging amateurs are provided. First, he observes that while his level of cello playing rises with age... (shrink)

Who should have the authority to shape the education of citizens in a democracy? This is the central question posed by Amy Gutmann in the first book-length study of the democratic theory of education. The author tackles a wide range of issues, from the democratic case against book banning to the role of teachers' unions in education, as well as the vexed questions of public support for private schools and affirmative action in college admissions.

A striking characteristic of today's American education is its acquiescence to public administration. Evidence for this is that proposals for better-funded private education never show how private schools can be kept free of government control. In California, Wisconsin, Michigan and other states, battle lines have been drawn over plans to give public subsidies to students attending private schools. In this confrontation, teachers' unions, public employees, and Left liberals stand predictably on the one side, libertarians and the Christian Right on (...) the other. Vouchers and tax relief have been the remedies offered for the public school monopoly of government funding—a situation…. (shrink)

The middle-market tabloid newspapers in Britain help to shape a perception of teachers and state schools that is mostly negative and derisory. This article provides examples of this bias in newspaper reportage based on a case study of an annual teacher union conference and journalists' different interpretations of events generally.

This ninth volume in The Later Works of John Dewey, 1925—1953, brings together sixty items from 1933 and 1934, including Dewey’s Terry Lec­tures at Yale University, published as _A Common Faith._ In his introduction, Milton R. Konvitz concludes that _A_ _Common Faith _remains a provocative book, an intellectual ‘teaser,’ an essay at religious philoso­phy which no philosopher can wholly bypass.” Dewey concentrated much of his writing in 1933 and 1934 on issues arising from the economic crises of the Great Depression. (...) In the early 1930s Com­munist activity in the New York Teachers Union in­creased. _The Report of the Special Grievance Committee of the Teachers Union _is published in this volume, as is Dewey’s impromptu address, “On the Grievance Committee’s Report,” made when he presented that report. Rounding out the volume are eighteen arti­cles from the _People’s Lobby Bulletin._. (shrink)

... a vulnerable and fragmented work force.10 Based largely on oral history interviews, this ... THE TRUST The Trust was founded in 1970 by the Wisconsin Education Association ... of the National Staff Organization, an independent union represent- ing employees of teachers ' unions . ... \n.

The first major legislation of the new Scottish Parliament is an Education Act which has a dramatic impact on the General Teaching Council for Scotland. The Act has implications for the influence of teacher unions over the Council, for the dismissal of teachers who are deemed to be incompetent, and for the continuing professional development of teachers. Relationships between teachers and government are thus fundamentally changed by the new Parliament and its processes.

This essay is my review of Bob Bowden’s excellent documentary The Cartel. It is a powerful indictment of public schools and public school teachers’ unions. In a crucial part of the film, we see minority parents at a charter school lottery. Charter schools, like voucher private schools, give parents school choice—although charter schools are public schools technically, but run fairly independently. They are so popular, and the school districts allow so few of them, that parents must apply by lottery (...) for the few slots. The looks of grief on the faces of the parents who lose the lottery—and hence must keep their children in failing public schools—is telling. It is ironic that the nation most admired by American progressives—Sweden—completely voucharized its entire K-12 school system thirty years ago. (shrink)

I will return to the second point in a different context later; at this moment I will discuss only the issue raised by my pointing up the fact that the essay in question was written by someone in Professor Heller's field. What motivated me to make the statement was not my belief that the use of psychoanalysis in the interpretation of art should be restricted to certified psychoanalysts—indeed, I have always been a staunch advocate of the opposite view. My motive (...) for this, I assumed harmless, and not, of course, irrelevant, indiscretion was that I wanted to show that Professor Heller's critique of psychoanalysis was not broadly based, that his representative example was a piece that happened to have crossed his way, that he was not using the work of an established writer in the field that he was condemning. My statement that your essay is an unacceptable text in a sermon preaching against applied analysis is unrelated to the value of your article. Even if in the future it should turn out that your essay—as far as I know your first contribution to applied psychoanalysis—was the forerunner of a significant oeuvre that would put you into the class of the great contributors of psychoanalytic interpretations of literature, it is at this point not an acceptable text for a sermon against our field. Heinz Kohut, M.D., is Professorial Lecturer in Psychiatry at the University of Chicago, teacher and training analyst at the Chicago Institute for Psychoanalysis, and author of many influential works on the psychology of the self. His works include The Restoration of the Self, The Analysis of the Self: A Systematic Approach to the Psychoanalytic Treatment of Narcissistic Personality Disorders - which has appeared in German, French, and Italian translations - and a collection of his essays, Scientific Empathy and Empathic Science. His "Psychoanalysis and the Interpretation of Literature: A Correspondence with Erich Heller" was published in the Spring 1978 issue of Critical Inquiry. (shrink)

All of Dewey’s writings for 1927_ _and 1928 with the exception of _The Public and Its Problems, _which appears in Volume 2, _A Modern Language Associ­ation’s Committee on Scholarly Editions _textual edition. These essays are, as Sidorsky says in his Introduction, “framed, in great mea­sure, by those two poles of his philo­sophical interest: looking backward, in a sense, to the defense of naturalistic metaphysics and moving forward to the justification and to the implications for practice of an empirical theory.” Dewey’s (...) five essays on education are evidence of his continued interest in that field. Among them is the frequently quoted “Why I_ _Am a Member of the Teachers Union,” which is still used by the American Federation of Teachers in its recruiting efforts. Other highlights of this volume include the famous ex­change between George Santayana and Dewey on _Experience and Nature; _an im­passioned condemnation of the mis­carriage of justice Dewey saw in the Sacco-Vanzetti trial; and a series of six articles on the Soviet Union based on Dewey’s trip to that country in 1928. (shrink)

All of Dewey’s writings for 1927_ _and 1928 with the exception of _The Public and Its Problems, _which appears in Volume 2, _A Modern Language Associ­ation’s Committee on Scholarly Editions _textual edition. These essays are, as Sidorsky says in his Introduction, “framed, in great mea­sure, by those two poles of his philo­sophical interest: looking backward, in a sense, to the defense of naturalistic metaphysics and moving forward to the justification and to the implications for practice of an empirical theory.” Dewey’s (...) five essays on education are evidence of his continued interest in that field. Among them is the frequently quoted “Why I_ _Am a Member of the Teachers Union,” which is still used by the American Federation of Teachers in its recruiting efforts. Other highlights of this volume include the famous ex­change between George Santayana and Dewey on _Experience and Nature; _an im­passioned condemnation of the mis­carriage of justice Dewey saw in the Sacco-Vanzetti trial; and a series of six articles on the Soviet Union based on Dewey’s trip to that country in 1928. (shrink)

One of Chicago's great cultural achievements, the Institute of Design was among the most important schools of photography in twentieth-century America. It began as an outpost of experimental Bauhaus education and was home to an astonishing group of influential teachers and students, including Lázló Moholy-Nagy, Harry Callahan, and Aaron Siskind. To date, however, the ID's enormous contributions to the art and practice of photography have gone largely unexplored. Taken by Design is the first publication to examine thoroughly this (...) remarkable institution and its lasting impact. With nearly 300 illustrations, including many never-before published photographs, Taken by Design examines the changing nature of photography over this critical period in America's midcentury. It starts by documenting the experimental nature of Moholy's Bauhaus approach and photography's new and enhanced role in training the "complete designer." Next it traces the formal and abstract camera experiments under Harry Callahan and Aaron Siskind, which aimed at achieving a new kind of photographic subjectivity. Finally, it highlights the ID's focus on conscious references to the processes of the photographic medium itself. In addition to photographs by Moholy, Callahan, and Siskind, the book showcases works by Barbara Crane, Yasuhiro Ishimoto, Joseph Jachna, Kenneth Josephson, Gyorgy Kepes, Nathan Lerner, Ray K. Metzker, Richard Nickel, Arthur Siegel, Art Sinsabaugh, and many others. Major essays from experts in the field, biographies, a chronology, and reprints of critical essays are also included, making Taken by Design an essential work for anyone interested in the history of American photography. Contributors include: Keith Davis, Lloyd Engelbrecht, John Grimes, Nathan Lyons, Hattula Moholy-Nagy, Elizabeth Siegel, David Travis, Larry Viskochil, James N. Wood. (shrink)

Antón Donoso was a teacher and scholar devoted to studying North American, Latin American and Iberian philosophy, along with Marxism from the Soviet Union and Eastern Europe. He explored the works of Jose Ortega y Gasset, Julian Marais, John Dewey, Miguel de Unamuno and others. He was active in philosophical societies that promoted the study of Latin American philosophy, and often wrote review articles that introduced English-speakers to the key new ideas from Brazil, Mexico and Argentina. In a series (...) of journal articles he traced the influence of philosophies across continents, such as Dewey’s influence in Iberia and South America. (shrink)

The paper describes achievements of the Ukrainian 'Teacher Community' Society in the development of Ukrainian private schooling in Galicia on the eve of World War I. It is pointed out that from its foundation date the Society in concert with other national-cultural organizations etc.) started struggling for transformation of Utraquist Polish-Ukrainian schools into Ukrainian-speaking educational institutions as well as made considerable efforts to set up Ukrainian gymnasia. It is stated that among the Society's trusty allies in the implementation of identified (...) tasks were not only Ukrainian national-cultural organizations but also political parties, namely the Ukrainian People's Democratic Party. Owing to joint strenuous activities, a Regional School Union was set up, which became a coordinating body of Ukrainian private schooling. Specifically, it examined performance records of school management, admitted applications of candidates for teacher's jobs etc. It is proved that the most active phase of cooperation between the Teacher Community and the Regional School Union lasted from 1910 to 1911 - a lot of constructive meetings were held and joint actions organized, which contributed to the establishment of Ukrainian schooling in Galicia. Convincing achievements of the Society were the organization of preparatory courses for the first form of gymnasia, aimed at improved accessibility of training to school youth, and introduction of celebration of national holidays in regional Ukrainian language gymnasia. It is indicated that the Teacher Community faced numerous topical tasks which it failed to solve in 1910-1914. It is concluded that the Company was rather efficient in protecting the interests of its members through petitioning local authorities in case of "offences against any member" of the Society and generally sought to raise the national-cultural level of Ukrainian teachers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dewey, Implementation, and Creating a Democratic Civic UniversityIra HarkavyThinking begins in... a forked-road situation, a situation that is ambiguous, that presents a dilemma, that poses alternatives.—John Dewey (How We Think 122)The social philosopher, dwelling in the region of his concepts, “solves” problems by showing the relationship of ideas, instead of helping men solve problems in the concrete by supplying them hypotheses to be used and tested in projects of (...) reform.—John Dewey (Reconstruction in Philosophy 192)Democracy must begin at home, and its home is the neighborly community.—John Dewey (The Public and Its Problems 213)democracy, as we all know, is seriously threatened throughout the world (Fisher). In the United States, the chasm-like inequities laid bare by COVID-19, the ongoing killing of black Americans, the violent insurrection at the Capitol, and the continuing attempt to subvert the electoral process are powerful indicators of a system under severe strain (Guardian Staff; Rubin). These developments are also a sign of deep and chronic problems, including the following:1. Increasing economic, political, social, educational, and health inequalities2. Increasing racism, anti-Semitism, and xenophobia3. Increasing attacks on science, knowledge, and democracy itself4. Declining trust in nearly all major institutionsMany things, obviously, contribute to the present situation. Among them is the failure of universities to successfully do what they are supposed to do: educate students to be ethical, empathetic, engaged, democratic citizens, and [End Page 49] advance knowledge for the continuous betterment of the human condition (Benson et al., Knowledge). To use a Marxian framework, but to reject its economic determinism, universities, in my judgment, are not a part of society’s superstructure. They are, to the contrary, a core component of its base (Marx, “Preface”). What they do matters enormously, significantly determining the kind of society we have now and will have in the future.Universities, as former Harvard president Derek Bok and others have emphasized, have become the central societal institutions in the world (Bok, Universities and the Future 3). Research universities, in my judgment, are the most central. They develop new ideas and technologies, incubate businesses, serve as cultural and artistic centers, and are engines of local, national, and global economies. As anchor institutions, they often engage in partnerships with government, the private sector, and community-based organizations to revitalize local neighborhoods and schools (“Anchor Institutions Task Force”). It is the university’s role as an educational institution, however, that is most important.The schooling system increasingly functions as the core subsystem—the strategic subsystem—of modern information societies. Schooling, more than any other subsystem, as John Dewey claimed, influences the functioning of the societal system as a whole. Viewed systemically, it has on balance the greatest “multiplier” effects, direct and indirect, short-term and long-term. Restating these points somewhat differently, I strongly agree with the Chilean sociologist Eugenio Tironi that the answer to the question “What kind of education do we need?” is to be found in the answer to the question “What kind of society do we want?” (Tironi). Education and society are dynamically interactive and interdependent. If human beings hope to maintain and develop a particular type of society, they must develop and maintain the particular type of education system conducive to it. As Dewey in effect argued: No effective democratic schooling system, no democratic society.1For William Rainey Harper, who, as the first president of the University of Chicago, brought Dewey to Chicago, universities are the primary shapers of the American schooling system. In an 1899 speech at the University of California, he perceptively observed that “[t]he school system, the character of which, in spite of itself, the university determines and in a large measure controls.... [T]hrough the school system every family in this entire broad land of ours is brought into touch with the university; for from it proceed the teachers or the teachers’ teachers” (Harper 25). Agreeing with Harper, I contend that higher education institutions powerfully shape the learning, values, and aspirations of students from kindergarten through graduate school. [End Page 50]Given the university’s societal role and influence, creating and sustaining an inclusive, just democratic society requires a... (shrink)

As a legal aid union president in New Haven, laboring within shouting distance of a different large research university, I recall how our membership rolled our eyes when Professors Greiner, Pattanayak, and Hennesy of Harvard published their study providing evidence, through a randomized control trial, that law clinic housing work made no difference for clients.1 Representing, as I was, “lawyers, secretaries, and paralegals who have dedicated their careers to serving poor clients in crisis,”2 the authors’ conclusion generated first shock, (...) then denial, and then an anxious realization that somebody’s job was to research and disseminate such conclusions. In a 2013 United States where there was one legal aid lawyer for every 8,893 people who qualified,3 where federal Legal Services Corporation funding had dropped 40% over ten years in real dollars,4 and in an America that spends as much on Halloween costumes for its pets as it does legal aid for the poor,5 the inquiry felt like a pile-on. It made no more sense to us than asking if a teacher is “good for students,” a nurse “good for the sick,” or a chef “good for the hungry.”6. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:Masao Abe (1915–2006)James FredericksProfessor Masao Abe, a pioneer in the international dialogue among Christians and Buddhists, died in Kyoto, Japan, on September 10, 2006. He was 91 years old. Professor Abe was given a quiet funeral service reserved to family and close friends, according to sources in Kyoto.After the death of his mentor D. T. Suzuki, Abe became a leading exponent of Zen in the West and a (...) driving force in the encounter between Buddhism and Christianity. Abe must be credited with much of the intellectual vitality of this dialogue, as well as its relevance to contemporary social problems.Abe was a tireless exponent of the Buddhist doctrine of emptiness as the standpoint for realizing the True Self, yet was also willing to place this basic Buddhist teaching in dialogue with Christianity. Rejecting the notion that Christianity and Buddhism were either fundamentally similar or completely different, Abe saw in interreligious dialogue an opportunity for the mutual transformation of dialogue partners and pursued dialogue to help Buddhists and Christians in confronting the threat of nihilism in the modern world.In the ruins of postwar Japan, Abe began his studies with Hajime Tanabe at the University of Kyoto, a prominent figure in the Kyoto school of contemporary Zen Buddhist philosophy in Japan. But it was his encounter with Shin'ichi Hisamatsu, another philosopher of Zen at the University of Kyoto, that would be decisive for Abe's turn to Zen. In a series of Zen retreats with Hisamatsu at Myoshinji Temple in western Kyoto, Abe was forced to confront the reality of nihilism within himself and eventually resolve this problem by entering the Zen standpoint of emptiness, wherein the enlightened self arises.At age 40, Abe left Kyoto for New York to study at Union Theological Seminary with two of the most prominent Christian theologians of his day, Paul Tillich and Reinhold Niebuhr. This encounter began a distinguished career of teaching, writing, and, above all, dialogue with leading Christian thinkers, including David Tracy, Langdon Gilkey, Rosemary Radford Ruether, Jurgen Moltmann, and Hans Kung. Abe served as visiting professor at the University of Chicago, Purdue University, Claremont College, Columbia University, Princeton University, the University of Hawai'i, and other schools. In Germany, [End Page 139] Abe taught at Heidelberg, Tubingen, and Munich. In addition to his many Japanese publications, Abe wrote extensively in English. These works include Zen and Western Thought, an award-winning collection of essays, and a ground-breaking reflection on Christian belief in Christ interpreted from a Buddhist perspective, "Kenotic God and Dynamic Sunyata." This essay appeared in conjunction with responses from several Christian and Jewish theologians, making the book itself a dialogue. Abe also engaged Jewish intellectuals with his Buddhist reflection on the Holocaust.In 1984, Abe and John Cobb convened a group of Buddhist and Christian intellectuals from Japan, North America, and Europe for dialogue in depth over a sustained period of time on a number of fundamental issues. He was also a guiding influence on the Society for Buddhist-Christian Studies, which continues his work of dialogue today.Masao Abe is survived by his wife Ikuko Abe, his constant companion in a life of sojourn and dialogue in the West. [End Page 140]James FredericksLoyola Marymount UniversityCopyright © 2007 The University of Hawai'i Press... (shrink)

These two short, influential books, which grew out of Dewey’s hands-on experience in administering the laboratory school at the University of Chicago, represent the earliest authoritative statement of his revolutionary emphasis on education as an experimental, child-centered process. In The School and Society, he declares that we must “make each one of our schools an embryonic community life, active with types of occupations that reflect the life of the larger society and permeated with the spirit of art, history, and (...) science.” In The Child and the Curriculum he stresses the importance of the curriculum as a means of determining the environment of the child, and allowing the teacher to guide children in asserting themselves, exercising their capacities, and fulfilling their own nature. 8 black-and-white illustrations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rita Gross as Pioneer in the Study of Women and ReligionRosemary Radford RuetherRita Gross has been a pioneer in shaping both the theory and practice of women and religion and in Feminist theology. Her pathbreaking work in these fields has received insufficient recognition among both feminists and scholars of religion. This session at the 2010 AAR meeting devoted to her work is a small rectification of this neglect. Rita (...) has written more than 150 articles and written or edited around ten books. Three of these volumes—Beyond Androcentrism (1977), Feminism and Religion (1996), and A Garland of Feminist Reflections: Forty Years of Religion Explorations (2009)—span her writing career and exemplify her contributions to the field of women and religion.As Rita Gross makes clear, she went to the University of Chicago in the 1960s to explore the field of comparative religion, not to study women in religion explicitly. She was forced into this focus on women and has continued to return to this concern because of the resistance of the scholars in this field to paying attention to the ways in which half of humanity—women—participates in religion. Her concerns with women's roles in religion were shaped in response to the attitude of her mentors at the University of Chicago who insisted that what women did in religion was unimportant and was, in any case, covered by studying what men did in religion. One of these mentors ridiculed her by asking if she did not realize that the masculine is generic for humanness as a whole and so "includes the feminine." At most one might mention men's view of women. What women themselves think and do is irrelevant. At that time there were very few women in doctoral studies in religion at Chicago, and their teachers made clear that any concern with women as subjects of religion was a sure way to terminate their careers in the field.It was in responding to these kinds of messages from her teachers that Rita began to craft, in the late 1960s and 1970s, a fundamental shift in the methodology of religious studies. This would shape her decision to write her doctoral thesis on women in Australian Aboriginal religion, to edit a group of essays in her 1977 volume, Beyond Androcentrism, as well as doing pioneering work with Nancy Falk in the volume Unspoken Worlds, where they demonstrated the transformative understanding of religions that opens up when scholars focused on women's roles.This methodological shift, which Rita Gross has returned to again and again [End Page 75] through her writings, she called the movement from androcentrism to androgyny. Androcentrism as a bias in religious studies, or any other field, means quite simply the assumption that the male (usually the elite male) is the normative human being. To understand the "essence" of the human in any field it is sufficient to study what this elite male thinks and does. For Rita this is not only an injustice to women, but it also means turning a blind eye to at least half of what is actually going on in this or any other field. In other words, what is wrong about androcentrism as a way of doing study in religion is that it gives one a partial and distorted picture of reality. It is bad empiricism.The shift to androgyny means really looking equally at what women are doing as subjects of religion, not simply adding information about what men think of women. It is not that this information is totally absent or impossible to get. Often it is right there in the primary data, but is ignored by the scholars because of their androcentric bias. Bringing in women's activities and viewpoints as equal does not merely add a missing corner to the picture; it means transforming the whole picture. What men are thinking and doing is relativized and put in a larger context. For example, in understanding Australian Aboriginal religion one discovers not only that are women excluded from men's key rituals, but also that men are excluded from women's key rituals. The whole religion shifts from being understood as male dominant to being... (shrink)

Leonard Krieger has long been revered as a contemporary master historian. With an eye toward placing his critical achievements before an expanded readership, he helped compile this core collection of his most important essays. Together these essays bring under a single cover the key themes and ideas of his life's work to serve as a handbook for intellectual history and historians of every stripe. This book reflects Krieger's conviction that the value of intellectual history is as a source of orientation (...) in a world of information overload. In Krieger's hands, intellectual history has stressed "thinking-through" the relations between ideas and events rather than the compilation and recapitulation of mere facts and historical categories. The essays in this collection cover a range of topics, including history of ideas, intellectual history, early modern political history, German political history, Hegel, Marx, and more. Many of these essays are already classics of historical scholarship. With the demise of the Soviet Union and state-sponsored Marxism, and with the reunification of Germany, Krieger's history takes on new relevance and a renewed importance. With a splendid introduction by Michael Ermath, and an extensive bibliography of Krieger's most important books and essays, this is a "must read" for every serious student of modern history. Leonard Krieger was University Professor Emeritus in the Department of History at the University of Chicago until his death in 1990. (shrink)

The Society for the Advancement of the Scientific World Conception has done me a great honor by inviting me to be the Sixth Vienna Circle Lecturer. The invitation has also stirred some deep emotions. A central figure of the Vienna Circle, Rudolf Carnap, was my revered teacher of philosophy at the University of Chicago in 1948–9 and later an informal adviser when I wrote a doctoral thesis at Yale University on inductive logic, and he was a friend during those (...) years and thereafter. I was not a disciple, but Carnap did not demand discipleship as a condition for admission to his seminars or to his friendship. He seemed to be baffled by the fact that despite my interest in mathematical logic and theoretical physics I proclaimed myself a metaphysicician and had even published an article in the first issue of The Review of Metaphysics. Carnap formulated a “principle of tolerance” as a philosophical maxim concerning rules of language, but he practiced a human and highly moral version of the principle of tolerance in his profoundly liberal social commitments and in his relations with his students. If he were here tonight, I would wish for his tolerance of the lapses of rigor and the flights of speculation to which he would be exposed. (shrink)