At first sight the main controversy as to the best form of government appears to have been finally settled in favour of representative democracy. Forty years ago it could still be argued that to base the sovereignty of a great modern nation upon a widely extended popular vote was, in Europe at least, an experiment which had never been successfully tried. England, indeed, by the 'leap in the dark' of 1867, became for the moment the only large European State whose government was democratic and representative. But to-day a parliamentary republic based upon universal suffrage exists in France without serious opposition or protest. Italy enjoys an apparently stable constitutional monarchy. Universal suffrage has just been enacted in Austria. Even the German Emperor after the election of 1907 spoke of himself rather as the successful leader of a popular electoral campaign than as the inheritor of a divine right. The vast majority of the Russian nation passionately desires a sovereign parliament, and a reactionary Duma finds itself steadily pushed by circumstances towards that position. The most ultramontane Roman Catholics demand temporal power for the Pope, no longer as an ideal system of world government, but as an expedient for securing in a few square miles of Italian territory liberty of action for the directors of a church almost all of whose members will remain voting citizens of constitutional States. None of the proposals for a non-representative democracy which were associated with the communist and anarchist movements of the nineteenth century have been at all widely accepted, or have presented themselves as a definite constructive scheme; and almost all those who now hope for a social change by which the results of modern scientific industry shall be more evenly distributed put their trust in the electoral activity of the working classes.
And yet, in the very nations which have most whole-heartedly accepted representative democracy, politicians and political students seem puzzled and disappointed by their experience of it. The United States of America have made in this respect by far the longest and most continuous experiment. Their constitution has lasted for a century and a quarter, and, in spite of controversy and even war arising from opposing interpretations of its details, its principles have been, and still are, practically unchallenged. But, as far as an English visitor can judge, no American thinks with satisfaction of the electoral 'machine' whose power alike in Federal, State, and Municipal politics is still increasing.
In England not only has our experience of representative democracy been much shorter than that of America, but our political traditions have tended to delay the full acceptance of the democratic idea even in the working of democratic institutions. Yet, allowing for differences of degree and circumstance, one finds in England among the most loyal democrats, if they have been brought into close contact with the details of electoral organisation, something of the same disappointment which has become more articulate in America. I have helped to fight a good many parliamentary contests, and have myself been a candidate in a series of five London municipal elections. In my last election I noticed that two of my canvassers, when talking over the day's work, used independently the phrase, 'It is a queer business.' I have heard much the same words used in England by those professional political agents whose efficiency depends on their seeing electoral facts without illusion. I have no first-hand knowledge of German or Italian electioneering, but when a year ago I talked with my hosts of the Paris Municipal Council, I seemed to detect in some of them indications of good-humoured disillusionment with regard to the working of a democratic electoral system.
THE DAILY MIRACLE
THE DESIRE TO EXCEED ONE'S PROGRAMME
PRECAUTIONS BEFORE BEGINNING
THE CAUSE OF THE TROUBLES
TENNIS AND THE IMMORTAL SOUL
REMEMBER HUMAN NATURE
CONTROLLING THE MIND
THE REFLECTIVE MOOD
INTEREST IN THE ARTS
NOTHING IN LIFE IS HUMDRUM
DANGERS TO AVOID
“He who knows me only by my writings does not know me,” said Leibniz. These words—true, indeed, of every writer, but true of Leibniz in a way which gives a peculiar interest and charm to his life—must be our excuse for prefacing what is to be said of his “New Essays concerning the Human Understanding” with a brief biographical sketch.
Gottfried Wilhelm Leibniz was born in Leipzig June 21, 1646. His father, who died when Leibniz was only six years old, was a professor in the university and a notary of considerable practice. From him the future philosopher seems to have derived his extraordinary industry and love of detail. Such accounts as we have of him show no traces of the wonderful intellectual genius of his son, but only a diligent, plodding, faithful, and religious man, a thoroughly conscientious husband, jurist, and professor. Nor in the lines of physical heredity can we account for the unique career of Leibniz by his mother’s endowments. The fact, however, that she was patient in all trial, living in peace with her neighbors, anxious for unity and concord with all people, even with those not well disposed to her, throws great light upon the fundamental trait of Leibniz’s ethical nature. As in so many cases, it is the inherited moral characteristics which form the basis of the intellectual nature. The love of unity which was a moral trait in Leibniz’s mother became in him the hunger for a harmonious and unified mental world; the father’s devotion to detail showed itself as the desire for knowledge as minute and comprehensive as it was inter-related.
Starting with a thorough examination of philosophical method, Dewey examines the interrelationship of experience and nature, and upon the basis of empirical naturalism analyzes experience, the formulation of law, the role of language and social factors in knowledge, the nature of mind, and the final interrelation of mind and matter. Dewey, as in his other mature philosophy, attempts to replace the traditional separation of nature and experience with the idea of continuity, using the traditional separation of nature and experience with the idea of continuity, using the concept of language as the bridge.
Dewey's treatment of central problems in philosophy and philosophy of science is profound, yet extremely easy to follow. His range of subject matter is very wide, from the anthropology of Malinowski to gravity, evolution, and the role of art, and his insights are clear and valuable. Scientists, philosophers of science, philosophers, and students of American history of thought will all find this one of the most profitable works by a great 20th-century thinker.
In How We Think, Dewey shares his views on the educator’s role in training students to think well. Basing his assertions on the belief that knowledge is strictly relative to human interaction with the world, he considers the need for thought training, its use of natural resources, and its place in school conditions; inductive and deductive reasoning, interpreting facts, and concrete and abstract thinking; the functions of activity, language, and observation in thought training; and many other subjects.
John Dewey’s influence on American education and philosophy is incalculable. This volume, as fresh and inspirational today as it was upon its initial publication a century ago, is essential for anyone active in the field of teaching or about to embark on a career in education.
"It was with this book that Dewey fully launched his campaign for experimental philosophy." — The New Republic.
Written shortly after the shattering effects of World War I, John Dewey's Reconstruction in Philosophy offers an insightful introduction to the concept of pragmatic humanism. The eminent philosopher presents persuasive arguments against traditional philosophical constructs, suggesting their basis in self-justification; instead, he proposes an examination of core values in terms of their ultimate effects on the self and others. Dewey's experimental philosophy represented a significant departure from its predecessor, utilitarianism, and it was received with both outrage and acclaim for daring to mingle ethics and science.
Delivered in 1919 as a series of lectures at Tokyo's Imperial University of Japan, Dewey's landmark work appears here in an enlarged edition that features an informative introduction by the author, written more than 25 years after the book's initial publication.
Analyzing both "traditional" and "progressive" education, Dr. Dewey here insists that neither the old nor the new education is adequate and that each is miseducative because neither of them applies the principles of a carefully developed philosophy of experience. Many pages of this volume illustrate Dr. Dewey's ideas for a philosophy of experience and its relation to education. He particularly urges that all teachers and educators looking for a new movement in education should think in terms of the deeped and larger issues of education rather than in terms of some divisive "ism" about education, even such an "ism" as "progressivism." His philosophy, here expressed in its most essential, most readable form, predicates an American educational system that respects all sources of experience, on that offers a true learning situation that is both historical and social, both orderly and dynamic.
No words are oftener on our lips than thinking and thought. So profuse and varied, indeed, is our use of these words that it is not easy to define just what we mean by them. The aim of this chapter is to find a single consistent meaning. Assistance may be had by considering some typical ways in which the terms are employed. In the first place thought is used broadly, not to say loosely. Everything that comes to mind, that "goes through our heads," is called a thought. To think of a thing is just to be conscious of it in any way whatsoever. Second, the term is restricted by excluding whatever is directly presented; we think (or think of) only such things as we do not directly see, hear, smell, or taste. Then, third, the meaning is further limited to beliefs that rest upon some kind of evidence or testimony. Of this third type, two kinds—or, rather, two degrees—must be discriminated. In some cases, a belief is accepted with slight or almost no attempt to state the grounds that support it. In other cases, the ground or basis for a belief is deliberately sought and its adequacy to support the belief examined. This process is called reflective thought; it alone is truly educative in value, and it forms, accordingly, the principal subject of this volume. We shall now briefly describe each of the four senses.
I. In its loosest sense, thinking signifies everything that, as we say, is "in our heads" or that "goes through our minds." He who offers "a penny for your thoughts" does not expect to drive any great bargain. In calling the objects of his demand thoughts, he does not intend to ascribe to them dignity, consecutiveness, or truth. Any idle fancy, trivial recollection, or flitting impression will satisfy his demand. Daydreaming, building of castles in the air, that loose flux of casual and disconnected material that floats through our minds in relaxed moments are, in this random sense, thinking. More of our waking life than we should care to admit, even to ourselves, is likely to be whiled away in this inconsequential trifling with idle fancy and unsubstantial hope.
1. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing.
As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.
In all the higher forms this process cannot be kept up indefinitely. After a while they succumb; they die. The creature is not equal to the task of indefinite self-renewal. But continuity of the life process is not dependent upon the prolongation of the existence of any one individual. Reproduction of other forms of life goes on in continuous sequence. And though, as the geological record shows, not merely individuals but also species die out, the life process continues in increasingly complex forms. As some species die out, forms better adapted to utilize the obstacles against which they struggled in vain come into being. Continuity of life means continual readaptation of the environment to the needs of living organisms.
We have been speaking of life in its lowest terms—as a physical thing. But we use the word "Life" to denote the whole range of experience, individual and racial. When we see a book called the Life of Lincoln we do not expect to find within its covers a treatise on physiology. We look for an account of social antecedents; a description of early surroundings, of the conditions and occupation of the family; of the chief episodes in the development of character; of signal struggles and achievements; of the individual's hopes, tastes, joys and sufferings. In precisely similar fashion we speak of the life of a savage tribe, of the Athenian people, of the American nation. "Life" covers customs, institutions, beliefs, victories and defeats, recreations and occupations.
This critical edition of John Dewey's 1916 collection of writings on logic, Essays in Experimental Logic—in which Dewey presents his concept of logic as the theory of inquiry and his unique and innovative development of the relationship of inquiry to experience—is the first scholarly reprint of the work in one volume since 1954. Essays in Experimental Logic, edited by D. Micah Hester and Robert B. Talisse, uses the authoritative texts from the Collected Works of John Dewey, 1882–1953 (published by Southern Illinois University Press) and includes as well articles from leading journals representing various contemporary schools of philosophy that criticized Dewey's experimentalism.
Culling materials from six volumes of the chronologically arranged Collected Works, this single-volume edition of Essays marks a crucial point in Dewey's intellectual development: one in which Dewey critically engages idealistic and intuitionist theorists and lays the groundwork for his mature theory of inquiry. The text includes a new introduction by renowned Dewey scholar Tom Burke that places Essays in philosophical and historical context. In addition to the original essays, Essays in Experimental Logic also features five critical essays by Dewey's contemporaries, including Bertrand Russell, Wendell T. Bush, R. F. Alfred Hoernlé, H. T. Costello, and C. S. Peirce.
This edition of The Public and Its Problems, meticulously annotated and interpreted with fresh insight by Melvin L. Rogers, radically updates the previous version published by Swallow Press. Rogers’s introduction locates Dewey’s work within its philosophical and historical context and explains its key ideas for a contemporary readership. Biographical information and a detailed bibliography round out this definitive edition, which will be essential to students and scholars both.
The two books in this volume — both short, but extremely influential — grew out of Dewey's hands-on experience with the laboratory school and represent the earliest authoritative statement of his revolutionary emphasis on education as an experimental, child-centered process, In The School and Society, he declares that we must "make each one of our schools an embryonic community life, active with types of occupations that reflect the life of the larger society and permeated with the spirit of art, history, and science." In The Child and the Curriculum, he stresses the importance of the curriculum as a means of determining the environment of the child, and allowing the teacher to guide children in asserting themselves, exercising their capacities, and fulfilling the destinies of their own nature.
Gathered in this single convenient volume, these thought-provoking contributions by one of America's greatest thinkers in the field of pedagogy will be immense interest to educators, psychologists, parents, and anyone interested in the psychology and philosophy of childhood education.
Dewey's experiments at the Laboratory School reflected his original social and educational philosophy based on American experience and concepts of democracy, not on European education models then in vogue. This forerunner of the major works shows Dewey's pervasive concern with the need for a rich, dynamic, and viable society.
In his introduction to this volume, Joe R. Burnett states Dewey's theme. Industrialization, urbanization, science, and technology have created a revolution the schools cannot ignore. Dewey carries this theme through eight chapters: The School and Social Progress; The School and the Life of the Child; Waste in Education; Three Years of the University Elementary School; The Psychology of Elementary Education; Froebel's Educational Principles; The Psychology of Occupations; and the Development of Attention.
But Brook isn't going to go down without a fight. Applying his instincts and razor sharp intelligence, he sees a pattern in a series of murders that seem to begin in 1963. How could a killer go undetected for so long? And why are his superiors so keen to drive him down blind alleys?
Brook delves deep into the past of both suspects and colleagues unsure where the hunt will lead him. What he does know for sure is that a significant date is approaching fast and the killer is certain to strike again...
Rumors of the existence of the poems have circulated among students of Dewey's life and writings since 1957, when Mrs. Roberta Dewey gained possession of them from the Columbia University Columbiana collection. But except for the few persons who saw copies made by the French scholar Deladelle five years after Dewey's death, the poems have remained inaccessible until now.
None of the poems has hitherto been published. Mrs. Roberta Dewey and Dewey's children from his first marriage seem not to have known of Dewey's experiments in verse during his lifetime. And, as evidence presented here now shows, only two or three acquaintances knew of actual poems written by Dewey, one of them the Polish-American novelist Anzia Yezierska, who had a brief emotional involvement with Dewey in the 1917?18 period. The factual, rather than inferential, evidence of Dewey's relationship with Anzia Yezierska appears in the poems, which, taken as a whole, provide revealing insights into Dewey's feelings and illuminate not only aspects of his emotions but of his thought as well.
The fact that Dewey did not publish the poetry himself, together with the circumstances of its discovery and unusual history, has led to the exceptionally careful editorial treatment of the poems given here. Scholars will find all the evidence for the authorship of the manuscripts clearly presented and all the changes and alterations carefully recorded. This edition has received the Modern Language Association of America Center for Editions of American Authors Seal as an ?approved text.”
Beloved medium Theresa Caputo, star of the hit television show Long Island Medium, opens the door to her world and invites you to experience her exceptional gift of communicating with those who’ve crossed over to the Other Side. The always funny, frank, and down-to-earth medium—whether she’s talking to her family, the local butcher, or the souls of those who’ve passed on—began communicating with Spirit at the age of four, but didn’t fully accept her gift until she was thirty-three years old. She had a good life as a busy wife and working mom, but also suffered from chronic anxiety that, as it turned out, came from ignoring her abilities. Once Theresa began channeling, she realized that she felt much better after delivering a message from Spirit and releasing that energy. Since then she’ s used her extraordinary gift to help people heal from the loss of their loved ones.
Theresa feels that it’s her purpose to make us all aware that there is more to life than what we see here in the physical world. She wants you to know that your deceased loved ones are safe and at peace, and that they’re now with you in a different way—watching over you, loving you, and assisting you from the Other Side. She also wants you to realize that the unexplainable things you sense and feel from these souls are real, and that it’s healthy and essential to acknowledge them.
There’s More to Life Than This lends insight on how Theresa’s mediumship works, what happens to your soul when you die, what Spirit says Heaven is like, what the deceased want you to know, the importance of living a positive life, and the many roles that your family, friends, angels, guides, souls of faith, and God play here and in the afterlife. It also explores how to safely connect with Spirit, so that you can recognize when your loved ones are reaching out.
Through Theresa’s personal story, compelling anecdotes, and fascinating client readings, she teaches us about how she communicates with Spirit and helps us to understand and appreciate the important lessons and touching messages that we’re meant to embrace every day.
In her first book, There’s More to Life Than This, Theresa shared how she discovered her gift and her many encounters with Spirit. Now, in You Can’t Make This Stuff Up, an instant New York Times bestseller, Theresa imparts the life-changing wisdom she’s received from Spirit and client readings.
Each chapter incorporates a powerful lesson that is made real by Theresa’s witty and wise insights. She shares moving client stories and fascinating behind-the-scenes tales from her life and hit reality show to help people find peace and closure and better understand the spiritual world. With lessons revolving around themes such as choice, faith, fear, gratitude, healing, surrender, relationships, compassion, and living each day to the fullest, the book also explores spiritual concepts like angels, heaven, signs, miracles, intuition, dreams, and God.
These compelling and healing messages will help guide you toward a happier life by focusing your attention on what really matters to the soul.
Only a little known organization came to their aid. Author Tom Valentine, brought in a nationally known psychic, Joseph DeLouise, who then asked assistance of an exorcist from England, Reverend William Derl-Davis. Together, they gave their best effort at exorcising the multiple spirits inhabiting the building and disrupting the lives of the living. Events were filmed by NBC, who sent their most prominent Chicago journalist, Carole Simpson, to cover the event.
Follow a young couple with a newborn as they attempt to cope with inexplicable events, experience denial, plead for help from their Church, and step into the world of the paranormal. Understand why ghosts cannot be exorcised and a true example of their strong sense of domain, even after death. Learn what experts and gifted people did in a failed attempt to assist this desperate couple.
Learn many of the various manifestations that can be common in haunting. Ghosts can be seen and heard. They can propel objects and interrupt utilities. They can affect your moods and feed off of your emotions. They can appear as solid as you and me. They can react and become hostile if threatened or violated. There are certain subtle occurrences you may find the most frightening, because you just might relate and recognize them. If so, guess what? You may have a ghost!
A few weeks after his death, Billy woke his sister at dawn. "It’s Billy, darling! I’m drifting weightlessly through gorgeous galaxies and I feel a loving, beneficent presence twinkling all around me.” Was Billy real or just a figment of her imagination? In The Afterlife of Billy Fingers, Kagan shares her unprecedented journey into the mysteries of the afterlife. Billy’s ongoing account of his celestial experiences is filled with transcendent wisdom, irreverent humor, and hope. The Afterlife of Billy Fingers will change the way you think about life, death, and the Universe.
Another time, Billy says, “If I could give you a gift it would be to find the glory inside yourself, beyond the roles and the drama, so you can dance the dance of the game with a little more rhythm, a little more abandon, a little more shaking those hips.”
In his foreword, Dr. Raymond Moody, author of Life after Life, explains the phenomena of walkers between the worlds, known to us since ancient times, but still surprising to way too many of us.
In this fascinating, inspiring book, Mary T. puts our lives into a much broader context than most of us have ever imagined. LIFE AFTER DEATH describes in detail exactly where we go when we die. Mary T.'s psychic connection to the spirit world and her ability to receive messages from those who have made the transition will inspire us to see death not as an ending, but as a new beginning.
Mary T. shows us that the spirit world is a place of harmony. It is a realm of beauty, light, art, music, literature, and friendship. We do love beyond the grave, and we will be reunited with our loved ones in the spirit world. The touching stories of those reunions will help ease the fear of leaving the physical world. Mary T. takes the mystery out of death, and leaves us with clear examples of the miraculous journey that lies ahead of us.
From the Paperback edition.
Except one woman.
For years, as the legend of the Amityville Horror murders were retold in print and film, DeFeo withdrew, growing more bitter as his twisted celebrity status increased.
Then he received a note from Brooklyn psychic Jackie Barrett, saying she had been made aware of his presence by an unknown force. She didn't know if he was guilty, innocent, or insane--but she sensed that he was besieged by a fearsome evil.
As Jackie began to talk to Ronnie DeFeo and discover the truth, she realized something startling: She hadn't been guided toward him merely to help him find salvation. There was someone else whose soul needed saving. Someone much closer.
Here, in her own words, Jackie Barrett reveals the details of her astonishing relationship with Ronnie DeFeo, and, for the first time, his revelation of what really happened in that terrible night.
In his lifetime, American visionary Edgar Cayce introduced thousands to the wonders of psychic awareness. Now his carefully preserved writings are illuminated by well-known psychologist Henry Reed, Ph.D. In the words and spirit of Edgar Cayce, this guide will give you the knowledge you need to build a foundation for ESP and unlock the secrets of heightened awareness, including:
-Psychic sensitivity-a natural part of perception
-Exercises to develop your psychic intuition
-Experimenting with clairvoyance, telepathic suggestion, and open channeling
-Meditation and recognizing the patterns that can change your life
Laura Lynne Jackson is a wife, a mother, a high school English teacher—and a psychic medium. Where most believe an impenetrable wall divides the world between the living and the dead, Jackson sees bright, brilliant cords of light that pass through a barrier as thin as a sheet of paper. Her gifts tested and verified by some of the most prominent scientific organizations studying paranormal phenomena, Jackson has dedicated her life to exploring our connection to the Other Side, conversing with departed loved ones, and helping people come to terms with loss. In The Light Between Us, she shares her remarkable journey and the lessons in love she’s learned along the way.
Jackson is just a child when she first realizes she is different from her peers. She has tremendous empathy and often finds herself overcome by the emotions of those around her. She has premonitions about friends and family members that leave her feeling helpless, sad, and confused. She confides in her mother—and learns that the gift runs in the family.
For twenty years Jackson leads a double life. By day, she teaches literature to Long Island high school students. At night, in private, she conducts readings that connect people with loved ones who have passed and imparts information with shocking accuracy and insight. And then one day, her two worlds become one and she comes to fully embrace her gift and her purpose.
Jackson writes with clarity and grace, using her unique perspective to address the eternal questions that vex us all: Why are we here? What happens when we die? How do we find our true path in this life? Here too are deeply affecting accounts of ordinary people reunited with their departed friends and family members—true stories of forgiveness and reconciliation that transcend the barrier between life and death.
The Light Between Us provides guideposts for living a rich and fulfilling life. In her beautiful worldview, Laura Lynne Jackson reminds us that our relationship to those we love endures across space and time; that we are all connected and invested in one another’s lives; and that we are here to give and receive love selflessly. Her story offers a new understanding of the vast reach of our consciousness and enlarges our view of the human experience.
Praise for The Light Between Us
“A brilliant milestone marking our passage toward comprehending the deeper truths of our existence.”—Eben Alexander, M.D., author of Proof of Heaven and The Map of Heaven
“I read The Light Between Us with great joy, savoring the wonderful stories and messages of hope. It is a book filled with wisdom and love, exploring the deep bonds that keep us eternally connected to our soul mates.”—Brian L. Weiss, M.D., author of Many Lives, Many Masters
“A spiritual game-changer . . . For those suffering a terrible loss, you will find peace and comfort in her story. For those who question the afterlife, you will become a believer.”—Laura Schroff, co-author of An Invisible Thread
“Straightforward, unassuming, and profoundly generous . . . Brave, honest, and beautiful, this book is a treasure.”—Mark Epstein, M.D., author of Going to Pieces Without Falling Apart
“One of the most insightful and inspiring books about mediumship I have ever read.”—Gary E. Schwartz, author of The Afterlife Experiments and The Sacred Promise
From the Hardcover edition.
After more than a decade of being a practicing medium, Theresa Caputo shares the powerful lessons she has learned about grief, healing, and finding happiness in the wake of tragedy. In almost every reading she gives, Spirit insists that people begin to embrace their lives again. But not everyone knows where to start, and putting back together the pieces of a life marked by loss is never easy. Sometimes, you need spiritual guidance—and that’s where Theresa comes in.
With her energetic, positive, and encouraging tone, Theresa uses the lessons from Spirit to guide you through grief toward a place of solace and healing. Each lesson is grounded in her clients’ experiences of losing loved ones, their encounters with Spirit during readings, and the ways in which they’ve been able to heal and grow.
Each chapter is filled with activities to help you find your “new normal”—including journaling, individual and group exercises, meditations, and moments of reflection—based on the truths that Theresa has gathered from Spirit. Good Grief—“an excellent resource for those who wish to be in communication with deceased loved ones” (Library Journal)—will help you to feel stronger and more optimistic about what the future has in store for you.