By James T. Kloppenberg
Among 1870 and 1920, generations of ecu and American intellectuals created a transatlantic group of philosophical and political discourse. doubtful Victory, the 1st comparative learn of rules and politics in France, Germany, the united states, and nice Britain in the course of those fifty years, demonstrates how a few thinkers from various traditions converged to create the theoretical foundations for brand new courses of social democracy and progressivism. Kloppenberg reports quite a lot of pivotal theorists and activists--including philosophers akin to William James, Wilhelm Dilthey, and T. H. eco-friendly, democratic socialists equivalent to Jean Jaur?s, Walter Rauschenbusch, Eduard Bernstein, and Beatrice and Sidney Webb, and social theorists similar to John Dewey and Max Weber--as he establishes the relationship among the philosophers' demanding situations to the traditions of empiricism and idealism and the activists' competition to the traditions of laissez-faire liberalism and progressive socialism. through demonstrating a hyperlink among a philosophy of self-conscious uncertainty and a politics of constant democratic experimentation, and by way of highlighting formerly unrecognized similarities between a couple of sought after nineteenth- and 20th-century thinkers, doubtful Victory is bound to spur a reassessment of the connection among rules and politics on either side of the Atlantic.
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Among 1870 and 1920, generations of ecu and American intellectuals created a transatlantic neighborhood of philosophical and political discourse. doubtful Victory, the 1st comparative examine of principles and politics in France, Germany, the U. S. , and nice Britain in the course of those fifty years, demonstrates how a few thinkers from various traditions converged to create the theoretical foundations for brand new courses of social democracy and progressivism.
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Extra info for Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920
Common sense realists, romantics, idealists, and positivists had launched successive campaigns to make faith and science consistent with or subservient to each other. But their efforts culminated in the proclamation of a truce on terms offered by scientists, who confessed that they could not account for religious feelings, and accepted by religious thinkers, who admitted that theology could no longer dictate its beliefs to science. When both religion and science recognized each other's sovereignty in their enlarged spheres and no longer represented immediate threats to one another, an unsteady intellectual peace seemed possible.
This awareness suggested that the elusive epistemological bedrock simply does not exist. As that suspicion became stronger, the possibility of attaining certainty vanished. Not only had neither idealists nor positivists found the Archimedean point; such a point could never be found because knowledge does not in any uncomplicated way correspond with what is "out there," nor does it directly reflect the conditions imposed by an unchanging internal structure of consciousness. Assimilating insights from Fichte and Hegel, Hamilton and Mill, mavericks who began by going "back to Kant," to use the neo-Kantians' rallying cry, ended by going beyond Kant and behind his categories to raw experience: contingent, open-ended, and unavoidably uncertain.
Gambetta, who knew good rhetoric when he heard it, may not have followed the ideas Fouillee expressed, but he was sufficiently impressed by their defense to offer Fouillee the prospect of a seat in the Chamber of Deputies and to predict for him a distinguished political career. Fouillee instead accepted a teaching position at the Ecole Normale, and he appeared to be on his way to exercising the sort of influence wielded previously by Cousin. Unfortunately for the fate of his ideas, however, Fouillee's fragile health forced him to leave the rue d'Ulm and settle in the south of France.