The thesis of this work is that in both modern Japanese philosophy and American pragmatism there has been a paradigm shift from a monological concept of self as an isolated "I" to a dialogical concept of the social self as an "I-Thou relation," including a communication model of self as individual-society interaction. It is also shown for both traditions all aesthetic, moral, and religious values are a function of the social self arising through communicative interaction between the individual and society. However, at the same time this work critically examines major ideological conflicts arising between the social self theories of modern Japanese philosophy and American pragmatism with respect to such problems as individualism versus collectivism, freedom versus determinism, liberalism versus communitarianism, and relativism versus objectivism.

This is the first book on East-West comparative thought to critically analyze the Zen Buddhist model of self in modern Japanese philosophy from the standpoint of American pragmatism.

This book is about how Western social psychology interfaces with an Eastern Zen Buddhist perspective. It is neither a purely Zen Buddhist critique of the former, nor is it merely a social psychological interpretation of Zen. Rather, it is an attempt to create common ground between each through the systematic comparison of certain shared fundamental concepts and ideas. Anglo-American social psychology is not much more than a century old despite having its roots in a broad philosophical tradition. Alternately, the Zen version of Buddhism can trace its historical origins to roughly 1,500 years ago in China. Even though the two arose at different times and at first glance appear stridently antithetical, the authors show that they share considerable areas of overlap. The logic of Zen contemplates the consequences of the taken-for-granted tyranny created by personal memories and culture. These traits, common to every culture, include hubris, greed, self-centeredness, distrust, prejudice, hatred, fear, anxiety, and violence. Social psychology leans more toward a "nurture" rather than "nature" explanation for behavior. Both areas of research are firmly rooted within the domain of sociological social psychology; the processes are also sometimes referred to as learning or conditioning. Zen challenges in radical terms key assumptions of both sociology and psychology concerning individual identity, human nature, and human motivation. This stimulating volume will provoke new thoughts about an old tradition and a newer area of scholarly work.

This dissertation focuses on the understanding of self from the perspective of classic American pragmatism, of which I select James, Peirce, Mead, and Dewey as representative figures. The central concept of this study is the transformation of self. It is in this particular aspect, which I take also as a major theme of classic American pragmatism, that I find a possibility of fresh and revivifying approach to the old problem of self-knowledge and the ongoing debate of selfhood. I try to demonstrate that for pragmatists, the question What is a self? cannot be answered without placing it into the context of the process of self-transformation and reconstruction. To achieve this, I examine the notions of self and self-transformation in each thinker, while at the same time trying to weave them into a larger picture. Classic American pragmatists, as I try to illuminate, by their unique takes on experience, others, and community, provide us not only a theoretical approach to keep the old project of self-inquiry vibrating, but also a practical possibility to reconstruct an enterprise of humanity.

I have at least learned that Zen "does not depend on words and letters," since it is "a special transmission outside the scriptures"; also that it is not necessary to attain or accept all that Zen is, or is said to be, in order to benefit from it. --Foreword.

This thesis examines the previously undocumented friendship between John Cage and Van Meter Ames from 1957 to 1985 and Cage's residency at the University of Cincinnati (UC) from January to May 1967. It considers Zen Buddhism as the framework of their friendship, and the residency as evidence of Cage's implementation of his 1960s philosophy. Starting in 1957, Cage and Ames explored their common interest in Zen and social philosophies through extensive correspondence. This exchange added to the composer's knowledge of Zen and Western philosophies, specifically pragmatism. Cage's five-month tenure as composer-in-residence at UC enabled the two friends to be in close proximity and proved to be the highlight of their relationship. I suggest that this friendship and Ames's publications contributed to Cage's understanding of Zen during the 1960s and the development of his philosophy from this period. In the 1960s Cage's spiritual belief diverged from his study of Zen with Daisetz T. Suzuki in the 1950s and was similar to Ames's philosophic outlook. Cage and Ames both sought to bridge Western and Eastern cultures, assimilate Chinese philosophy, and modify Zen philosophy for modern society by adopting Thoreau's humanistic and social theories, and relating pragmatism to their ideal social model. This study documents the friendship between Ames and Cage, and Cage's residency at UC through programs, newspaper and magazine articles, correspondence, and Ames's 1967 diary. It also examines Ames's articles and monograph Zen and American Thought (1962), and unpublished typescript "A Book of Changes" (1967-71), which demonstrates Ames's insight of the composer's music, personality, and aesthetics. Cage implemented his 1960s philosophy throughout his residency at UC. In a broader view, the residency realized part of his personal global planning that was to fulfill Marshall McLuhan's concept of a global village, through his visiting appointments at various institutions of higher learning. I argue that Cage and Ames's friendship and the philosopher's writings on Zen and American philosophy influenced the formation of the composer's amalgamated philosophy of the 1960s.

Pragmatism provides not just a theoretical perspective on science and inquiry, but ways of being in the world, of knowing the reality we inhabit. Approaching this philosophical tradition as a diverse set of philosophies that it is, The Bloomsbury Companion to Pragmatism introduces many of the ideas and debates at the centre of the field today. Focusing on issues in 12 different subject areas, this up-to-date companion covers current research in aesthetics, economics, education, ethics, history, law, metaphysics, politics, race, religion, science and technology, language, and social theory. Supported by an introduction to research methods and problems, as well as a guide to past and future directions in the field, the chapters are also enhanced by a glossary, research guide and an annotated bibliography. For anyone working in contemporary pragmatism or modern American philosophy more generally, this companion provides a practical means of navigating what can sometimes feel like a disparate field. Showing where important work continues to be done, the tensions that exist, and, most valuably, the exciting new directions the field is taking, The Bloomsbury Companion to Pragmatism expands our understanding of the role of pragmatism in 21st century philosophy.