Outdoor Floriculture In The Gulf Coast Region

Floriculture is first an art and second a science. Propagation of flowers or any useful plant is a mental and emotional endeavor, stimulated by man\u27s desire to create. It is tempered, disciplined, and improved by scientific principles and utilitarian demands. Shortly after coming to Prairie View in January, 1970, it was decided to attempt propagating chrysanthemums, based on an earlier gardening experience. A small plot on the college farm was provided. The experiences of that first year provided the basis for a more extensive project in 1971, of which this paper is concerned. Much of the basic information on propagating and marketing techniques was provided by Geo. J, Ball, Inc. of Chicago

What We Can Teach When We Teach (About) Religion

Given the increasing diversity of religious beliefs and outlooks in the United States, John Dewey’s proposals regarding “a common faith” can help educators provide the tools for their students to think critically about these and other issues related to the changing religious landscape. Particular attention is given to three groups of students: those who are adherents of dogmatic or exclusivist religious communities; those who share the belief that no legitimate value judgments about religious faith are possible; and those religiously unaffiliated students who feel excluded from the possibility of religious faith

In Memoriam-Jo Ann Boydston (1924–2011)

Jo Ann Boydston enjoyed a distinguished career as general editor of the Collected Works of John Dewey and director of the Center for Dewey Studies at Southern Illinois University Carbondale. Born in Poteau, Oklahoma, of Choctaw Indian heritage, she graduated summa cum laude from Oklahoma State University in 1944. She received an M.A. from Oklahoma State in 1947, a Ph.D. from Columbia University in 1950, and honorary doctorates from Indiana University (1994) and Southern Illinois University (2004)

Dewey’s Logic: Reviews and Criticisms

I draw attention to some common misunderstandings among Dewey’s critics, as well as to some significant interpretive clarifications by commentators who viewed his work in a positive light. I have found it instructive to look back at two sources as an aid to understanding what his critics found so puzzling about his work. First, there are the reviews in professional journals that appeared in the wake of the publication of the Logic. Second, there are essays by some of his critics included in the Library of Living Philosophers volume published as a part of the celebration of his 80th birthday in 1939. In addition, I occasionally call on ancillary remarks and interpretations from other sources when I think they will help to clarify a point.En este artículo señalo algunos malentendidos comunes en los críticos de Dewey al igual que algunas aclaraciones interpretativas significativas de comentadores que contemplaron su trabajo bajo una luz más favorable. He considerado que sería esclarecedor recordar dos fuentes que ayudarían a comprender lo que sus críticos veían tan desconcertante en su trabajo. Primero, están las reseñas en revistas profesionales que aparecieron tras la publicación de la Lógica. Segundo, hay ensayos de algunos de sus críticos incluidos en el volumen de la Library of Living Philosophers que fue publicado como parte de la celebración de su 80º cumpleaños en 1939. Además, en ocasiones recurro a argumentos e interpretaciones adicionales que provienen de otras fuentes cuando creo que ayudarán a dejar más clara una idea

Educational Occupations and Classroom Technology

Despite the fact that John Dewey had a great deal to say about education and technology, many of his insights have yet to be understood or appropriated. A close reading of Democracy and Education offers support for the view that Dewey was prescient in proposing a pedagogy that was friendly to current initiatives in innovative classroom technology including inverted or “flipped” classroom projects in the United States and elsewhere and the Future Classroom Lab project of the European Schoolnet. In both of these initiatives application of tools and techniques grow out of educational occupations guided by teachers rather than being imposed on learning situations a priori. Both initiatives honor the pillars of Dewey’s educational philosophy as presented in his 1916 Democracy and Education and elsewhere in his work: problem-or theme-based learning, peer-based learning, learning that is open to the world outside the classroom, and teachers who are engaged as coaches and facilitators rather than authority figures

John Dewey’s Critique of Our “Unmodern” Philosophy

In what follows I want to discuss some of the themes of John Dewey’s “new” book Unmodern Philosophy and Modern Philosophy, recently published by Southern Illinois University Press. The scholarly world certainly owes a debt of gratitude to Professor Phillip Deen for his efforts to bring this volume to fruition. His careful research among the Dewey Papers in Special Collections of Morris Library at Southern Illinois University Carbondale led him to see what others had overlooked. He discovered ..

Why American Philosophy? Why Now?

This title presents not two, but three questions. The third question, the one that lies behind and is obscured by the two more obvious ones, concerns the nature of American philosophy. What qualifies as “American” philosophy? Is it, as some have suggested, philosophy as it is practiced in any of the Americas – North, Central, or South? Or is it perhaps philosophy as it is pursued by practitioners living in North America, or even in a more restricted sense, by practitioners living in the Unite..

John Deweys Naturalismus als Modell für globale Ethik

This essay considers the lessons about global ethics that John Dewey learned during his international travels, especially during the two years he spent in China, 1919–1921. I argue that Dewey’s naturalism, which is based on an appreciation of the ways in which the work of Charles Darwin can be applied within humanistic disciplines, provides models for cross-cultural discussions of ethics. I suggest that some of the impediments to appreciating Dewey’s contribution to global ethics lie in misreadings and misinterpretations of his work, such as those advanced by Roberto M. Unger. Finally, I suggest that it is unlikely that a global ethics will emerge until human beings transcend narrow supernaturalist and nonnaturalist dogmas and embrace naturalistic world views.Rad razmatra predavanja o globalnoj etici koje je držao John Dewey tijekom svojih međunarodnih putovanja, posebno tijekom dvije godine koje je proveo u Kini (1919.–1921.). Tvrdim da je Deweyev naturalizam, utemeljen na uvažavanju načina na koje se djelo Charlesa Darwina može primijeniti u humanističkim disciplinama, pruža modele za međukulturalnu etičku diskusiju. Smatram da se neke prepreke uvažavanju Deweyevog doprinosa globalnoj etici mogu naći u pogrešnim čitanjima i krivim interpretacijama njegovog djela, poput onih koje je razvio Roberto M. Unger. Naposljetku, smatram da postoji mala vjerojatnost pojave globalne etike sve dok ljudi ne nadiđu uske nad-naturalističke i ne-naturalističke dogme i ne prihvate naturalističke svjetonazore.Cet essai examine les cours d’éthique globale dispensés par John Dewey a l’occasion de ses voyages a l’international, notamment durant les deux années qu’il a passées en Chine (1919–1921). Je soutiens que le naturalisme de Dewey, fondé sur la prise en compte des façons dont l’oeuvre de Charles Darwin peut s’appliquer dans les sciences humaines, offre des modeles pour une discussion éthique interculturelle. Je considere que certains obstacles a l’appréciation de l’apport de Dewey a l’éthique globale résident dans les mauvaises interprétations de son oeuvre, comme celle de Roberto Unger. Enfin, je considere qu’il est peu probable qu’une éthique globale apparaisse tant que l’homme n’aura pas transcendé les dogmes surnaturalistes ou non-naturalistes et embrassé les points de vue naturalistes.Diese Abhandlung untersucht die Erkenntnisse über globale Ethik, die Dewey während seiner internationalen Reisen, insbesondere während seines zweijährigen Aufenthalts in China 1919–1921, gewonnen hat. Ich behaupte, dass Deweys Naturalismus, welcher auf einem Verständnis der Möglichkeiten basiert, Charles Darwins Arbeit in den Geisteswissenschaften anzuwenden, Modelle für interkulturelle Diskussionen liefert. Ich weise darauf hin, dass ei nige der Hindernisse, Deweys Beitrag zur globalen Ethik anzuerkennen, in falschem Lesen und falscher Deutung seiner Arbeit liegen, so wie jene, die von Roberto Unger avanciert wur den. Letztendlich behaupte ich, dass das Auftreten einer globalen Ethik solange unwahrscheinlich sein wird, bis die Menschen die engen supernaturalistischen und nicht-naturalistischen Dogmen überschreiten und sich die naturalistischen Weltansichten zueigen machen