By Professor Emeritus Lewis E Hahn PhD
This feature of articles via Lewis E. Hahn addresses the philosophical institution of contextualism and 4 modern American philosophers: John Dewey, Henry Nelson Wieman, Stephen C. Pepper, and model Blanshard. Stressing the quite contemporary contextualistic worldview, which he considers the best global hypotheses, Hahn seeks to accomplish a wide standpoint in which all issues can be given their due position. After offering a short define, Hahn explains contextualism when it comes to different philosophies. In his commencing bankruptcy, as in later chapters, he expresses contextualism as a kind of pragmatic naturalism. despite Hahn’s excessive regard for contextualism, even though, he doesn't imagine it might be stable if we have been constrained to a unmarried worldview. “The extra varied perspectives we now have and the extra varied assets of attainable gentle now we have, the higher our possibilities that a few of these cosmic maps will make clear our international and our position in it.”
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Additional resources for A Contextualistic Worldview: Essays by Lewis E. Hahn
The conception of a private inner mind-set over against an external material world does not accord with the contextualists’ idea of a texture and its context, with strands of reference running from one to the other in such open and aboveboard fashion that in principle there are no inaccessible textures or realms of textures. Nor is the notion of a self-contained subject which somehow knows an equally self-contained but alien object any more acceptable, contextualistically speaking. We start not with subject and object but rather with a total affair or situation within which, for purposes of practical or intellectual control, we may distinguish, say, a subject as experiencer from an object as experienced or a self from its not-self.
In Experience and Nature, however, Dewey characterized the three levels mentioned above roughly as follows: (1) the physico-chemical level 22 Contextualism and Cosmic Evolution-Revolution of mass-energy interactions on which the physical sciences seek to discover the properties and relations of things in terms of which they may serve as means or instruments; (2) the psycho-physical or organic pattern of need-demandsatisfaction activities; and (3) the level of mind or human experience in which social transactions involving language and meaning come in.
These accounts, moreover, express succinctly a number of ideas central for both the naturalistic and biological emphases of contextualism and provide, indeed, a kind of outline of the entire philosophy. What, then, is critical inquiry or reflective thinking? The process has been described in somewhat different terms in various versions, but in general contextualists have thought of it as a problem-solving or doubt-resolving affair; and they are convinced that the pattern exemplified in it is applicable, with appropriate modifications, to the full range of problems facing us in this changing world.