By Morton Gabriel White
Even supposing a good many memoirs are being released nowadays, this autobiography by means of Morton White has specific importance simply because specialist philosophers seldom write their memoirs and, once they do, they hardly produce books as enticing as this one. As historian of principles and a thinker, White is ready to situate his lifestyles within the deeper and broader highbrow currents of his time, and accordingly the tale of his stories at Columbia, Harvard, and the Institute for complex research is a brilliantly conceived contribution to the heritage of yank philosophy within the 20th century. Readers keen on the advance of upper schooling might be interested by White's description of the struggles over faith at Harvard within the Fifties, whereas historians of city lifestyles could be a lot attracted to his brilliant account of his boyhood at the reduce East part of recent York. and scholars of pragmatism will examine a lot concerning the twentieth-century assault at the contrast among analytic and artificial statements from a letter written to White via the Polish truth seeker Alfred Tarski, and from the three-way correspondence of Nelson Goodman, W. V. Quine, and White reproduced in an appendix. The author's dialogue of his touch with such influential thinkers as John Dewey, G. E. Moore, and Isaiah Berlin, and particularly his huge correspondence with Berlin, will extra increase the book's entice a huge viewers. certainly, White's autobiography may still allure extra realization one of the proficient public than any ebook written by means of an American thinker in lots of years.--Peter H. Hare, SUNY exotic provider Professor of Philosophy and Editor, Transactions of the C. S. Peirce Society: A Quarterly magazine in American Philosophy.
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Extra info for A Philosopher's Story
Many of us shared the philosophico-political views of Cohen's student Sidney Hook. Hook, already an established philosopher when I was an undergraduate, frequently entered the lists against Cohen, defending an amalgam of Dew-eyanism and Marxism and attacking his former teacher's views on both of these philosophies. Behind all of our sympathy with Marxism there lay of course the economic chaos of the times, the threat of Hitler, and the frustration and poverty we all knew in our homes. I need not rewrite the history of that sad and dismal period to explain what I mean.
Both of them had graduated from City College a year or two before me: Wohlstetter in 1934 and Kegan in 1935, I believe. In the winter of 1935–36 I first met Lawrence in the Reading Room of the New York Public Library. He was sitting next to me, poring over a philosophical work that caught my eye, and after falling into conversation we found that our interests were remarkably similar. We were not only interested in philosophy, but also in logic, Marxism, T. S. Eliot, James Joyce, and a million other things of the kind that eager young New York intellectuals then found time to learn about.
Edman was a witty, facile writer of popular books, such as his Philosopher's Holiday; but he was cursed by extreme ugliness and by what I think was albinism. He would occasionally invite me into his office in Philosophy Hall, guide me to a place in the room where my back would be against a wall, put both of his hands on my shoulders, and roll his albino eyes at me in a disconcerting way as he talked about whatever it was that supposedly led him to ask me into his office. I don't think he was trying to seduce me, but I was certainly not seduced by him.
A Philosopher's Story by Morton Gabriel White