Jackie Kegley

On behalf of the society for the Advancement of American Philosophy and with pride and pleasure, I offer to the readers of the journal a selection of papers presented at the 37th meeting of the society, sponsored by the University of North Carolina, Charlotte, and Queens University of Charlotte and held in Charlotte, North Carolina, on March 11-13, 2010. This Proceedings Issue represents the first of such issues to be published in The Pluralist, which is now the official journal of our society.The Pluralist and the Society for the Advancement of American Philosophy share a similar mission, namely to focus on pluralism and inclusion in philosophical conversation of many different points of view. In carrying out.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Josiah Royce in FocusDwayne A. TunstallJosiah Royce in Focus Jacquelyn Ann K. Kegley. Bloomington, IN: Indiana University Press, 2008.Josiah Royce in Focus reads like a sequel to Jacquelyn Ann K. Kegley’s earlier book on Royce’s public philosophy, Genuine Individuals and Genuine Communities. As she did in Genuine Individuals and Genuine Communities, Kegley does a remarkable job of interpreting Royce’s philosophy such that it has [End Page 127] contemporary relevance for academic philosophy, conflict resolution, psychology, and the religion-science dialogue. Yet, unlike with her earlier book, Kegley devotes over two-thirds of this book to the task of weaving together Royce’s life and educational experiences with his thought. This integration of Royce’s life with his thought allows the reader to glimpse just how Royce is “a model philosopher: a scholar and a committed teacher, as well as a philosopher much concerned about public issues and basic human concerns” (xiv). Kegley does this while introducing the reader to many dimensions of Royce, including Royce the son, Royce the father, Royce the first-generation Californian, Royce the first-rate historian of California, Royce the amateur novelist, and Royce the world traveler. Amazingly, she uses Royce’s life to illuminate his philosophical thought without psychologizing Royce and hence avoids the all-too-common urge to reduce people’s philosophical ideas to mere rationalizations of their own preferences and desires. This is to be applauded in the age of Oprah, the proliferation of memoirs, and the apparent glut of self-help books.The first five chapters constitute Kegley’s portrait of Royce the person and Royce the thinker. In chapter 1, “Royce as a Frontier Californian and Intellectual Pioneer: Forging Self and Thought in a New and Developing Land,” she introduces the reader to Royce the first-generation Californian and intellectual pioneer. Here she persuasively links his California frontier upbringing; his early educational experiences in California at the Lincoln School (San Francisco) and the University of California, Berkeley; his studies in Germany; and his graduate studies at Johns Hopkins to his concerns about social conflicts and his lifelong attempt to resolve those conflicts to better the communities in which they occur (7–12).Indeed, she persuasively argues that Royce had already formulated the central insights of his philosophy by the time of his arrival at Harvard University in 1882. Kegley’s interpretation of Royce’s intellectual development owes much to Randall Auxier’s recent work on Royce’s thought. In Auxier’s interpretation of Royce’s thought, Royce had formulated the central intellectual insights of his philosophy—especially his ethics, philosophy or religion, and public philosophy—years before The Religious Aspect of Philosophy was published in 1885. This account of Royce’s intellectual development differs somewhat from Frank M. Oppenheim’s account. Oppenheim’s account depicts Royce’s intellectual development as a series of interrelated yet momentous “maximal intellectual insights.” Each of these insights marks a noticeable shift in his intellectual development. Oppenheim thinks that, of all the maximal intellectual insights Royce had throughout his career, the [End Page 128] most momentous one is the 1912 Peircean insight. This insight leads Royce to convert to Peircean semiotics and clarify his moral philosophy and philosophy of religion with Peirce’s theory of interpretation. In Oppenheim’s account, The Sources of Religious Insight (1912) and The Problem of Christianity (1913) are the glorious fruits of his Peircean insight. What Kegley has done in chapter 1 is to provide an account of Royce’s intellectual development that supersedes Oppenheim’s account. Indeed, her account of Royce’s intellectual development could possibly change how scholars study Royce’s thought, much in the same way that John E. Smith’s Royce’s Social Infinite did from the early 1950s until recently.In chapter 2, “The Self,” Kegley depicts Royce as a late nineteenth- and early twentieth-century psychologist whose ideas are still relevant today. She reminds the reader throughout this chapter that Royce is a pioneer in psychology, given that his book Outlines of Psychology (1903) advances an approach to psychology that sidesteps faculty psychology and that he is one of the first psychologists, along with William James...

I argue that Classical American Pragmatists—Royce, James, Dewey, Perice, Addams, Du Bois, and Locke subscribed to this view and practiced philosophy by focusing on experience and directing a critical eye to major problems in living. Thus Royce and Dewey explored the nature of genuine community and its role in developing a flourishing individual life but also a public, democratic life. Royce and James engaged in a phenomenological analysis of human experience including religious experience developing a rich understanding of human psychological, social, and religious development. Dewey, Royce and Perice applied the lessons of the scientific communal experience to problem solving in everyday life. Dewey explored life’s aesthetic dimensions. Addams, Du Bois and Locke applied philosophy to problems of living with discrimination as an immigrant or an African American.