Freedom of the Press/Philosophical Origins/Tradition contributions/Pragmatism: Difference between revisions
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Defined broadly, pragmatism is an American philosophical tradition which posits that the truth value of a statement or belief is dependent on its “successful practical consequences” (Talisse, [[Probable year::2008]], p. 61). What makes a belief true is not how clearly or equally the belief maps onto reality, rather it is comparing the expected consequences that a belief will give us, and then comparing that expectation with what actually occurs. If the expectation and outcome are the same, that belief is considered to be true. | Defined broadly, pragmatism is an American philosophical tradition which posits that the truth value of a statement or belief is dependent on its “successful practical consequences” (Talisse, [[Probable year:: 2008]], p. 61). What makes a belief true is not how clearly or equally the belief maps onto reality, rather it is comparing the expected consequences that a belief will give us, and then comparing that expectation with what actually occurs. If the expectation and outcome are the same, that belief is considered to be true. | ||
John Dewey was the pragmatist philosopher which has dealt with politics in the most systematic way. Dewey saw democracy as a way of life and the moral ideal for human beings which led to the good life (Talisse, [[Probable year::2014]]) . Dewey states: “[D]emocracy is not an alternative to other principles of associated life. It is the idea of community of community life itself” (Dewey, [[Probable year::1973]], p. 623). Moreover, Dewey believed that the individual is formed through their engagement in the institutions and traditions of their society (Festenstein, [[Probable year::2019]]) . As a result, there is an indebtedness and special connection within the society that creates them. The individual is to then, as a part of his society, hypothesize and test the particular rules of his society (Ibid.). What works is kept and what does not work is changed and adapted, and this dialectic never concludes: “[T]his translation is never finished. The old Adam, the unregenerate element in human nature persists” (Dewey, [[Probable year::1973]], p. 627). It’s only through communication between the members of society that this “old Adam” is challenged—a communication where “shared interest in the consequences of interdependent activities may inform desire and effort and thereby direct action” (Ibid.). The result is a society which addresses all issues and problems of human life, including all virtues. Talisse describes this as perfectionism: “Perfectionists hold that it is the job of the state to cultivate among citizens the dispositions, habits, and virtues requisite to human flourishing”, later stating: “the perfectionist project is a task for all modes of human association” (Talisse, [[Probable year::2014]]) . | John Dewey was the pragmatist philosopher which has dealt with politics in the most systematic way. Dewey saw democracy as a way of life and the moral ideal for human beings which led to the good life (Talisse, [[Probable year:: 2014]]) . Dewey states: “[D]emocracy is not an alternative to other principles of associated life. It is the idea of community of community life itself” (Dewey, [[Probable year:: 1973]], p. 623). Moreover, Dewey believed that the individual is formed through their engagement in the institutions and traditions of their society (Festenstein, [[Probable year:: 2019]]) . As a result, there is an indebtedness and special connection within the society that creates them. The individual is to then, as a part of his society, hypothesize and test the particular rules of his society (Ibid.). What works is kept and what does not work is changed and adapted, and this dialectic never concludes: “[T]his translation is never finished. The old Adam, the unregenerate element in human nature persists” (Dewey, [[Probable year:: 1973]], p. 627). It’s only through communication between the members of society that this “old Adam” is challenged—a communication where “shared interest in the consequences of interdependent activities may inform desire and effort and thereby direct action” (Ibid.). The result is a society which addresses all issues and problems of human life, including all virtues. Talisse describes this as perfectionism: “Perfectionists hold that it is the job of the state to cultivate among citizens the dispositions, habits, and virtues requisite to human flourishing”, later stating: “the perfectionist project is a task for all modes of human association” (Talisse, [[Probable year:: 2014]]) . | ||
The right to freedom of the press fits clearly into Deweyan democracy, both because of its inherent sociality, as well as its nature of reasoning or problem solving. The right allows for the issues of the society to be freely expressed and then debated by citizens amongst themselves in a nationwide. This free discourse then determines which particular elements of the society should be taken out, adapted or kept, thus allowing for a constant improvement. Moreover, the expression found in a free press is what specifically allows for the criticisms and improvements of societies to be noticed and realized in the first place: “There can be no public without full publicity in respect to all consequences which concern it…Without freedom of expression, not even methods of social inquiry can be developed” (Dewey, [[Probable year::1973]], p. 633-634). | The right to freedom of the press fits clearly into Deweyan democracy, both because of its inherent sociality, as well as its nature of reasoning or problem solving. The right allows for the issues of the society to be freely expressed and then debated by citizens amongst themselves in a nationwide. This free discourse then determines which particular elements of the society should be taken out, adapted or kept, thus allowing for a constant improvement. Moreover, the expression found in a free press is what specifically allows for the criticisms and improvements of societies to be noticed and realized in the first place: “There can be no public without full publicity in respect to all consequences which concern it…Without freedom of expression, not even methods of social inquiry can be developed” (Dewey, [[Probable year:: 1973]], p. 633-634). | ||
Pragmatist Richard Rorty similarly defended democracy, and by extension the free, though he does so for radically different reasons. In fact, Rorty believed that an attempt to justify democracy and its accompanying rights was a distraction. Democracy and rights are experiments. Particular hypotheses we have towards how we will act and expected consequences that come therefrom: “If the experiment fails, our descendants may learn something important. But they will not learn a philosophical truth, any more than they will learn a religious one. They will simply get some hints about what to watch out for when setting up their next experiment” (Rorty, [[Probable year::1992]], p. 270). | Pragmatist Richard Rorty similarly defended democracy, and by extension the free, though he does so for radically different reasons. In fact, Rorty believed that an attempt to justify democracy and its accompanying rights was a distraction. Democracy and rights are experiments. Particular hypotheses we have towards how we will act and expected consequences that come therefrom: “If the experiment fails, our descendants may learn something important. But they will not learn a philosophical truth, any more than they will learn a religious one. They will simply get some hints about what to watch out for when setting up their next experiment” (Rorty, [[Probable year:: 1992]], p. 270). | ||
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Revision as of 22:19, 28 December 2022
What have religious and philosophical traditions contributed to our understanding of this right?
Pragmatism
Defined broadly, pragmatism is an American philosophical tradition which posits that the truth value of a statement or belief is dependent on its “successful practical consequences” (Talisse, 2008, p. 61). What makes a belief true is not how clearly or equally the belief maps onto reality, rather it is comparing the expected consequences that a belief will give us, and then comparing that expectation with what actually occurs. If the expectation and outcome are the same, that belief is considered to be true.
John Dewey was the pragmatist philosopher which has dealt with politics in the most systematic way. Dewey saw democracy as a way of life and the moral ideal for human beings which led to the good life (Talisse, 2014) . Dewey states: “[D]emocracy is not an alternative to other principles of associated life. It is the idea of community of community life itself” (Dewey, 1973, p. 623). Moreover, Dewey believed that the individual is formed through their engagement in the institutions and traditions of their society (Festenstein, 2019) . As a result, there is an indebtedness and special connection within the society that creates them. The individual is to then, as a part of his society, hypothesize and test the particular rules of his society (Ibid.). What works is kept and what does not work is changed and adapted, and this dialectic never concludes: “[T]his translation is never finished. The old Adam, the unregenerate element in human nature persists” (Dewey, 1973, p. 627). It’s only through communication between the members of society that this “old Adam” is challenged—a communication where “shared interest in the consequences of interdependent activities may inform desire and effort and thereby direct action” (Ibid.). The result is a society which addresses all issues and problems of human life, including all virtues. Talisse describes this as perfectionism: “Perfectionists hold that it is the job of the state to cultivate among citizens the dispositions, habits, and virtues requisite to human flourishing”, later stating: “the perfectionist project is a task for all modes of human association” (Talisse, 2014) .
The right to freedom of the press fits clearly into Deweyan democracy, both because of its inherent sociality, as well as its nature of reasoning or problem solving. The right allows for the issues of the society to be freely expressed and then debated by citizens amongst themselves in a nationwide. This free discourse then determines which particular elements of the society should be taken out, adapted or kept, thus allowing for a constant improvement. Moreover, the expression found in a free press is what specifically allows for the criticisms and improvements of societies to be noticed and realized in the first place: “There can be no public without full publicity in respect to all consequences which concern it…Without freedom of expression, not even methods of social inquiry can be developed” (Dewey, 1973, p. 633-634).
Pragmatist Richard Rorty similarly defended democracy, and by extension the free, though he does so for radically different reasons. In fact, Rorty believed that an attempt to justify democracy and its accompanying rights was a distraction. Democracy and rights are experiments. Particular hypotheses we have towards how we will act and expected consequences that come therefrom: “If the experiment fails, our descendants may learn something important. But they will not learn a philosophical truth, any more than they will learn a religious one. They will simply get some hints about what to watch out for when setting up their next experiment” (Rorty, 1992, p. 270).