Book contents
- Frontmatter
- Introduction
- 1 Pragmatism and introspective psychology
- 2 Consciousness as a pragmatist views it
- 3 John Dewey's naturalization of William James
- 4 James, Clifford, and the scientific conscience
- 5 Religious faith, intellectual responsibility, and romance
- 6 The breathtaking intimacy of the material world
- 7 James, aboutness, and his British critics
- 8 Logical principles and philosophical attitudes
- 9 James's theory of truth
- 10 The James/Royce dispute and the development of Jarnests "solution"
- 11 William James on religious experience
- 12 Interpreting the universe after a social analogy
- 13 Moral philosophy and the development of morality
- 14 Some of life's ideals
- 15 “A shelter of the mind”
- 16 The influence of William James on American culture
- 17 Pragmatism, politics, and the corridor
- 18 James and the Kantian tradition
- Bibliography
- Index
17 - Pragmatism, politics, and the corridor
Published online by Cambridge University Press: 28 May 2006
- Frontmatter
- Introduction
- 1 Pragmatism and introspective psychology
- 2 Consciousness as a pragmatist views it
- 3 John Dewey's naturalization of William James
- 4 James, Clifford, and the scientific conscience
- 5 Religious faith, intellectual responsibility, and romance
- 6 The breathtaking intimacy of the material world
- 7 James, aboutness, and his British critics
- 8 Logical principles and philosophical attitudes
- 9 James's theory of truth
- 10 The James/Royce dispute and the development of Jarnests "solution"
- 11 William James on religious experience
- 12 Interpreting the universe after a social analogy
- 13 Moral philosophy and the development of morality
- 14 Some of life's ideals
- 15 “A shelter of the mind”
- 16 The influence of William James on American culture
- 17 Pragmatism, politics, and the corridor
- 18 James and the Kantian tradition
- Bibliography
- Index
Summary
In Pragmatism, William James says of the pragmatic method that it
lies in the midst of our theories, like a corridor in a hotel. Innumerable chambers open out of it. In one you may find a man writing an atheistic volume; in the next someone on his knees praying for faith and strength; in a third a chemist investigating a body's properties. In a fourth a system of idealistic metaphysics is being excogitated; in a fifth the impossibility of metaphysics is being shown. But they all own the corridor, and all must pass through it if they want a practicable way of getting into or out of their respective rooms. (P, 32)
James identifies this method with the principle according to which “to develop a thought's meaning, we need only determine what conduct it is fitted to produce: that conduct is for us its sole significance” (P, 29). That is, if we want to know what, if anything, a given theory means, we must figure out what it tells us to do: a difference that makes no practical difference is no difference. This principle is a “corridor” from concept to concept or theory to theory in that it provides a concrete way of entering or understanding a given thought or theory, and of stepping outside of it to test it and compare it with others.
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- Information
- The Cambridge Companion to William James , pp. 343 - 362Publisher: Cambridge University PressPrint publication year: 1997
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