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John Dewey - Types of Thinking: Including A Survey of Greek Philosophy

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John Dewey Types of Thinking: Including A Survey of Greek Philosophy
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The great 20th century philosopher delivered these lectures in China, which are available now to the public for the first time. The lectures show Dewey at the height of his powers, discussing and criticizing various schools of philosophyincluding his own experimental position. For the first time Deweys thinking crystallized into systematic form, thus the lectures are important not only philosophically but historically.

In A Survey of Greek Philosophy Dewey gives a brief but comprehensive account of Greek philosophy from prehistory through Aristotle.

Deweys original English notes were lost, but the material in this book has been edited and translated from Chinese newspapers of the 1920s by Professor Robert W. Clopton and Dr. Tsuin-Chen Ou. Samuel Meyer has provided a lucid and thorough introduction.

Not to be missed by anyone interested in the development of Deweys thought and of 20th century philosophy.

. . . the most complete presentation of Deweys theory of the development of philosophy, in prose simpler and clearer than he himself ever provided . . . Types of Thinking deserves a place in every subject collection.Library Journal

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Table of Contents NOTES See Cyrus H Gordon The Common Background of - photo 1
Table of Contents

NOTES
See Cyrus H. Gordon, The Common Background of Greek and Hebrew Civilizations (New York; W. W. Norton & Co., Inc. 1965); also The Ancient Near East (New York: W.W. Norton & Co., Inc. 1965). In ancient culture the general progression was from east to west. The Ionians were an important exception having invaded the Asiatic mainland from the west, although the writing ascribed to Homer was part of the tradition passed to the Ionians by the Hittites and other clans of Asia Minor.
On Experience, Nature and Freedom, ed. Richard J. Bernstein (Indianapolis: The Bobbs-Merrill Co., Inc. 1960) pp. 12-13.
For a critique of Platos historicity, see Karl R. Popper, The Open Society and its Enemies (Princeton: Princeton University Press, 1966) Vol. I.
Mathematics and the Imagination (New York: Simon & Schuster, 1940) pp. 37-61.
Mathematics for the Million (New York: W.W. Norton & Co., Inc. 1968), pp. 10-13.
Ibid. , p. 16-18.
Ibid., p. 22.
Ibid. , p. 21.
Leo Baeck, The Pharisees And Other Essays (New York: Schocken Books, 1966), p. 71.
A.N. Whitehead, Process and Reality (New York: The Macmillan Co., 1929) p. 63.
On Experience, Nature and Freedom, ed. Richard J. Bernstein. Indianapolis: The Bobbs-Merrill Company, Liberal Arts Press, Inc. 1960 pp. 66-67.
John Dewey, Experience and Nature (La Salle: Open Court Publishing Co., 1925) p. 127.
Ibid ., p. 128.
Ibid .
Ibid ., p. 356.
Ibid ., pp. 396, 397.
Ibid ., p. 398.
Ibid ., pp. 399, 400.
Ibid ., p. 265.
John Dewey, Reconstruction in Philosophy, (Boston: Beacon Press, 1957) p. 94.
John Dewey, Logic The Theory of Inquiry, (New York: Holt, Rinehart and Winston, 1938) p. 65.
Reconstruction in Philosophy, p. 121.
Experience and Nature, p. 20-21.
John Dewey, Essays in Experimental Logic, (Chicago: The University of Chicago Press, 1916) p. 30.
John Dewey, The Quest for Certainty, (New York: Capricorn Books, 1960) pp. 226-227.
Experience and Nature, p. 14.
Ibid ., p. 92.
Ibid ., p. 78.
Ibid ., p. 87.
Ibid ., p. 86.
Ibid ., pp. 89-90.
Ibid ., p. 90.
Ibid .. p. 91.
Ibid ., pp. 96, 97.
Ibid ., p. 108.
Ibid ., pp. 109, 110.
Ibid ., pp. 214, 215.
John Dewey, Art As Experience, (New York: Minton Balch & Company, 1934) p. 284.
Ibid ., p. 293.
Ibid ., p. 294.
Supra, Note 3.
Ibid .
On Experience, Nature and Freedom, op. cit. p. 13.
Ibid ., p. 14.
Supra, note 36.
Dewey in his Logic The Theory of Inquiry, op. cit. p. 81, lets his admiration for Aristotle go to the point where he states: For Aristotelian logic enters so vitally into present theories that consideration of it, instead of being historical in import, is a consideration of the contemporary scene. He corrects this by adding: The need is for logic to do for present science and culture what Aristotle did for the science and culture of his time. See also John Dewey and Arthur F. Bentley, A Philosophical Correspondence 1933-1951, ed. Sidney Ratner et al, (New Brunswick: Rutgers University Press, 1964) p. 497: Galileos work was definitely directed against the science that had been taken over from Aristotle. Ibid., pp. 554-555: On the metaphysical logic of Aristotle, all scientific knowledge took the form of definition. This view was derived from his cosmological doctrine that scientific knowledge is always of fixed forms, essences or natures, which identify and distinguish things as of species.
John Dewey, Philosophy and Civilization, (New York: Capricorn Books, 1963) p. 286.
Ibid ., pp. 288, 289.
A SURVEY OF GREEK PHILOSOPHY
The Origins of Philosophy
European philosophical ideas began to take shape roughly twenty-five hundred years ago, at a time when whole populations were seeking emancipation from old established habits of thinking. Within the compass of a few centuries intellectual ferment occurred throughout the civilized world. In India, Gautama Buddha initiated a revolution in thinking which was ultimately to affect much of Asia. Confucius and Lao-tze formulated philosophical systems which persist into the present. Somewhat later a prophet was born in Judea, who turned mens attention to the worth of the individual human being, and whose teachings ran counter to the legalistic traditions of his day. All these men developed systems of thought which enabled men to live better lives.
Many of the earlier philosophers lived in Greek colonies around the shores of the Mediterranean Sea. The movement which they initiated continued on into Italy, several centuries later. This was the period when the human race began to substitute rational thought for blind adherence to tradition. Philosophy, as such, is born of confusion. When custom and tradition prove to be inadequate means of dealing with disturbed situations, men are forced to think, to organize their thought into patterns, and thus philosophy comes into being.
At the time we are talking about, roughly twenty-five hundred years ago, drastic changes in mans outlook on his world were already taking place, especially in Greece. In the classic tradition of Greece, religious concepts, embodied in myths, had guided the behavior and controlled the thought of the people, but a number of developments about this time combined to vitiate these controls.
It is interesting to note some of the reasons why the earlier Greek philosophers were citizens of Greek city-states located on the rim of the Mediterranean rather than of Athens, the leading city of Greece. For one thing, the Greeks who moved out and established these new city-states must have been more venturesome than their fellow Greeks who were content to remain in Atticaand being more venturesome, were probably more ready to break with tradition. In their new homes they were less subject to the customs, traditions, and ways of thinking handed down from antiquity than were the Athenians, and therefore better able to experiment with new modes of thinking.
In addition, the outlying city-states, especially those in Asia Minor, were inevitably influenced by their contact with the highly developed civilizations of Babylon and Egypt, which were markedly different from the Greek pattern of civilization. Whenever different cultures meetand it does not seem to matter whether they are advanced or primitivedifferences in the approach to common human problems and variations in customs naturally raise questions in both groups. People are curious about the reasons behind the differences they observe, and some of them try to satisfy this curiosity by study. Many of the citizens of the city-states in Asia Minor visited, studied in, and were influenced by Babylon and Egypt, and this is probably one of the reasons why philosophy developed in the outlying states earlier than it did in Athens itself.
Another factor was that these outlying city-states were much more involved in commerce than Athens was, and through their merchants and seamen were in closer and more constant contact with other civilizations. When these people saw people of other countries behaving in ways which were contrary to the customs and traditions of the Greeks, and often living quite successfully, naturally they began to have doubts about things their ancestors had accepted without question. They ventured to try new solutions to old problems, and to strike out into new realms of inquiryand when men do this, they eventually become philosophers.
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