EJPAP – This is going to be an informal conversation about the history of American philosophy, about yourself in the history of American Philosophy. Basically, we have four parts of the interview. When and how you encountered pragmatism and what interested you in it, if you think there is an American tradition of philosophy, and then about yourself in this tradition. And then your view about the prospect of the future, your prophecies. It is part of your profile to have (...) a clear view of the fu... (shrink)

In contemporary philosophical debates in the United States "redefining pragmatism" has become the conventional way to flag significant philosophical contests and to launch large conceptual and programmatic changes. This book analyzes the contributions of such developments in light of the classic formulations of Charles S. Peirce and John Dewey and the interaction between pragmatism and analytic philosophy. American pragmatism was revived quite unexpectedly in the 1970s by Richard Rorty's philosophical heterodoxy and his running dispute with Hilary Putnam, who, like Rorty, (...) is a professed Deweyan.Reinventing Pragmatism examines the force of the new pragmatisms, from the emergence of Rorty's and Putnam's basic disagreements of the 1970s until the turn of the century. Joseph Margolis considers the revival of a movement generally thought to have ended by the 1950s as both a surprise and a turn of great importance. The quarrel between Rorty and Putnam obliged American philosophers, and eventually Eurocentric philosophy as a whole, to reconsider the direction of American and European philosophy, for instance in terms of competing accounts of realism and naturalism. (shrink)

Does thinking have a history? If there are no necessarily changeless structures to be found in things and in our inquiry into them, then what knowledge of the world and ourselves is possible? In this boldly original and elegantly written study, Joseph Margolis argues for a radically historicized view of history that treats it as both a real process and a narrative account, each a product of continual change. Developing his argument through discussions of such influential philosophers of (...) history and the natural sciences as Vico, Danto, Collingwood, Habermas, Hempel, Popper, Putnam, and Gadamer, he provides a coherent theory of flux and invariance that resolves several deep puzzles regarding human nature and understanding. While maintaining a thorough command of Anglo-American philosophy, Margolis challenges many of its most cherished assumptions and demonstrates the sense in which history and interpretation are one and the same. Exploring one of the master themes of this century, his book offers a novel theory of the human condition whose conclusions and concerns seem certain to inform philosophy in the next century as well. (shrink)

This critical reader covers Joseph Margolis's controversial views of mind, truth, science, and reality, along with his revolutionary theories about culture, art, language, personhood, and morality.

“The important point about a rule of thumb,” says E. D. Hirsch, “is that it is not a rule.” That depends very much on what a rule is or is said to be. Hirsch does not give an explicit answer to the question. Presumably, he means that a rule is criterially determinate and exceptionless; or, that it allows only a notably limited range of indeterminacy within an acknowledged space of application. Explicit and exceptionless rules are almost unheard of in ordinary (...) life—certainly they are quite rare in the practice of interpreting literature: they tend to sacrifice their usefulness in direct proportion to their insisting on fixity. But if the severe requirement were softened, it would be hard to say that a rule of thumb was not a rule; for, clearly, there cannot be a fixed rule for settling the acceptable indeterminacy of some prior rule. (shrink)

The Unraveling of Scientism, a companion to Joseph Margolis's Reinventing Pragmatism, follows the thread of American analytic philosophy through the second half ...

These are replies to extended discussion of my published work by Göran Hermerén, Dale Jacquette, and Joanne Waugh largely featuring, separately in the order mentioned, ethics, metaphysics, and epistemology. The themes that appear most salient feature at least these: that persons are not natural entities but hybrid artifacts, that objective claims including moral objectivity are entirely constructed on the basis of societal practices, and that objectivity cannot escape the same inseparability of the subjective and the objective.

Toward a Metaphysics of Culture provides an initial, minimal, and original analysis of the concept of uniquely enlanguaged cultures of the human world and of the distinctive metaphysical features of whatever belongs to the things of that world: preeminently, persons, language, actions, artworks, products, history, practices, institutions, and norms. Emphasis is placed on the artifactual and hybrid nature of persons, naturalistic and post-Darwinian evolutionary considerations, and the bearing of the account on a range of disputed inquiries largely centered on the (...) relationship between physical nature and human culture and between the natural and human sciences. The schema offered lays a foundation for a closer analysis of the human mind, cognition, interpretation, nomologicality, normativity, intentionality, realism, and related matters. The central thesis advances the heterodox notion, congruent with post-Darwinian studies in paleoanthropology, that the human person is a natural artifact, a functional transform of the primate members of Homo sapiens, by way of a complexly intertwined biological and encultured evolution, primarily dependent on the invention, transmission, and mastery of true language and the novel hybrid abilities that that makes possible. The emergence of persons is taken to be the obverse side of the mastery of language itself. (shrink)

_Historied Thought, Constructed World_ offers a fresh vision: one that engages the reigning philosophies of the West, endorses the radical possibilities of historicity and flux, and reconciles the best themes of Anglo-American and continental European philosophy. Margolis sketches a program for the philosophy of the future, addressing topics such as the historical character of thinking, the intelligible world as artifact, the inseparability of theory and practice, and the reliability of a world without assured changeless structures. Through the use of (...) numbered theorems that construct an interlocking argument, Margolis carefully articulates his distinctive ideas in the context of work by Quine, Davidson, Putnam, Rorty, Derrida, Habermas, and Foucault. The discussion includes all the central topics of the philosophical tradition: from science to morality, from language to world, from persons to objects, from nature to culture, from causality to purpose, from change to history. What emerges is an argument against essentialism, one that champions the historicity of thought and cultural constructionism. (shrink)

_Pragmatism Ascendent_ is the last of four volumes on the contribution of pragmatism to American philosophy and Western philosophy as a whole. It covers the period of American philosophy's greatest influence worldwide, from the second half of the 20th century through the beginning of the 21st. The book provides an account of the way pragmatism reinterprets the revolutionary contributions of Kant and Hegel, the significance of pragmatism's original vision, and the expansion of classic pragmatism to incorporate the strongest themes of (...) Hegelian and Darwinian sources. In the process, it addresses many topics either scanted or not addressed at all in most overviews of the pragmatism's relevance today. Noting the conceptual stalemate, confusion, and inertia of much of current Western philosophy, Margolis advances a new line of inquiry. He considers a fresh conception of the human agent as a hybrid artifact of enlanguaged culture, the decline of all forms of cognitive privilege, the pragmatist sense of the practical adequacy of philosophical solutions, and the possibilities for a recuperative convergence of the best resources of Western philosophy's most viable movements. (shrink)

Behaviorist theories of language acquisition are the most prominent among current empiricist theories of language. But the inherent weaknesses of behaviorism—whether or not applied to language acquisition or linguistic meaning or the like—do not as such call into question the adequacy of the empiricist conception of language. The issue is central to contemporary speculation about the nature of linguistic competence and the infant's acquisition of language. Empiricism has, in fact, been vigorously challenged in the most sustained way, in a variety (...) of publications, by Noam Chomsky. “From a formal point of view,” Chomsky holds, the grammar that is internalized by every normal human can be described as a theory of his language, a theory of a highly intricate and abstract form that determines, ultimately, a connection between sound and meaning by generating structural descriptions of sentences (“potential percepts”), each with its phonetic, semantic, and syntactic aspects. From this point of view, one can describe the child's acquisition of knowledge of language as a kind of theory construction. Presented with highly restricted data, he constructs a theory of the language of which this data is a sample (and, in fact, a highly degenerate sample, in the sense that much of it must be excluded as irrelevant and incorrect—thus the child learns rules of grammar that identify much of what he has heard as ill-formed, inaccurate, and inappropriate). The child's ultimate knowledge of language obviously extends far beyond the data presented to him. In other words, the theory he has in some way developed has a predictive scope of which the data on which it is based constitute a negligible part.The normal use of language characteristically involves new sentences, sentences that bear no point-by-point resemblance or analogy to those in the child's experience. Furthermore, the task of constructing this system is carried out in a remarkably similar way by all normal language learners, despite wide differences in experience and ability. The theory of human learning must face these facts. I think that these facts suggest a theory of human intelligence that has a distinctly rationalist flavor. (shrink)

This chapter contains sections titled: I II III IV V.

I distinguish between religions of divinity and civilizational religions within the diversity of what I call ‘mythic discourse’ and explain the difference between agentive and enabling norms applied to the life of persons treated along broadly Darwinian lines as artifactual transforms of the human primate. I consider how to view ‘truth’ in naturalistic and religious contexts relative to the distinctions mentioned.