John Lachs

(1934 - 2023)

With The Relevance of Philosophy to Life, eminent American philosopher John Lachs reminds us that philosophy is not merely a remote subject of academic research and discourse, but an ever-changing field which can help us navigate through some of the chaos of late twentieth-century living. It provides a clear-eyed look at important philosophical issues--the primacy of values, rationality and irrationality, society and its discontents, life and death, and the traits of human nature--as related to the human condition in the modern world.

Professor Weiss thinks that nothing less than a complete explanation of all there is will do for a philosophy. This desire to be all-encompassing defines the kind of multiplication of entities he believes to be necessary. For him the method of philosophy is dialectical, and dialectic is the recognition and provision of that which would complete the given. The technique is similar to what some psychologists have called "eduction of the correlate"; it is similar also to Kant's transcendental method of proof, which proceeds from our actual experience to the conditions under which alone such experience is possible.

John Lachs, one of American philosophy's most distinguished interpreters, turns to William James, Josiah Royce, Charles S. Peirce, John Dewey, and George Santayana to elaborate stoic pragmatism, or a way to live life within reasonable limits. Stoic pragmatism makes sense of our moral obligations in a world driven by perfectionist human ambition and unreachable standards of achievement. Lachs proposes a corrective to pragmatist amelioration and stoic acquiescence by being satisfied with what is good enough. This personal, yet modest, philosophy offers penetrating insights into the American way of life and our human character.

The history of philosophy resembles a convention of deaf-mutes. Each participant attempts to communicate the secrets of his private imagination through a swirl of silent gestures. Intent on disclosing his own insight, each is confined in his own world: he has no ear for the language of others and often little knowledge of how to make them understand his. The carnival of controversy which ensues is grotesque in the eyes of the outsider but tragic for the thoughtful participant. For in the history of philosophy many more messages are sent than are received, and the ones that are received come to us mutilated, infected by our own perspective and interests. In our own way each of us distorts or discards the central judgments of almost everyone else. The dead sign-language of the printed word is inadequate to span a century. Philosophers signal like wild semaphores that lost their common code.