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Additional resources for Native Pragmatism: Rethinking the Roots of American Philosophy

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In a 1938 pamphlet, “Democracy and Education in the World Today,” Dewey concludes, “Through mutual respect, mutual toleration, give and take, the pooling of experiences, it is ultimately the only method by which human beings can succeed in carrying on this experiment in which we are all engaged, whether we want to be or not, the greatest experiment of humanity—that of living together in ways in which the life of each of us is at once pro¤table in the deepest sense of the word, pro¤table to himself and helpful in the building up of the individuality of others” (Dewey 1938a, 303).

And, for purposes of the processes of knowing, valuing, and action in the world, ends are continuous with means. This is not to say that one cannot view the world from an alternative standpoint, where dualism and separations abound; it is rather to say that the pragmatic standpoint adopts an alternative stance toward and in the world. The resulting differences in ways of thinking and acting are, at least from the pragmatist perspective, strikingly different. As Dewey explains in The Quest for Certainty, the quest that characterizes much of European thought is replaced from the pragmatic perspective by a quest for practical security.

In contrast to these methods, Peirce proposes a fourth. This method, the method of science, is characterized by a disposition open to change and interested in consequences, including those that verify the concepts at issue. Past results serve to American Pragmatism 23 suggest ways of proceeding, according to this approach, and present experience provides a means to con¤rm or refute these concepts. Traditional methods of ¤xing belief are marked by rigid dispositions prone to look to the past or to already established authority.

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