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All agree, the editor takes the liberty of saying, that judgment is the central function of knowing, and hence affords the central problem of logic; that since the act of knowing is intimately and indissolubly connected with the like yet diverse functions of affection, appreciation, and practice, it only distorts results reached to treat knowing as a self-inclosed and self-explanatory whole—hence the intimate connections of logical theory with functional psychology; that since knowledge appears as a function within experience, and yet passes judgment upon both the processes and contents of other functions, its work and aim must be distinctively reconstructive or transformatory; that since Reality must be defined in terms of experience, judgment appears accordingly as the medium through which the consciously effected evolution of Reality goes on; that there is no reasonable standard of truth (or of success of the knowing function) in general, except upon the postulate that Reality is thus dynamic or self-evolving, and, in particular, except through reference to the specific offices which knowing is called upon to perform in readjusting and expanding the means and ends of life. ...The query that at once faces us regarding the nature of logical theory is whether reflection upon reflection shall recognize these limits, endeavoring to formulate them more exactly and to define their relationships to each other more adequately; or shall it abolish limits, do away with the matter of specific conditions and specific aims of thought, and discuss thought and its relation to empirical antecedents and rational consequents (truth) at large? ...While one of the aims of logical theory is precisely to make us critically conscious of the significance and bearing of these various distinctions, to change them from ready-made assumptions into controlled constructs, our mental habits are so set that they tend to have their own way with us; and we read into logical theory conceptions that were formed before we had even dreamed of the logical undertaking which after all has for its business to assign to the terms in question their proper meaning.
About John Dewey, the Author:
Dewey's most significant writings were 'The Reflex Arc Concept in Psychology' (1896), a critique of a standard psychological concept and the basis of all his further work; Democracy and Education (1916), his celebrated work on progressive education; Human Nature and Conduct (1922), a study of the function of habit in human behavior; The Public and its Problems (1927), a defense of democracy written in response to Walter Lippmann's The Phantom Public (1925); Experience and Nature (1925), Dewey's most 'metaphysical' statement; Art as Experience (1934), Dewey's major work on aesthetics; A Common Faith (1934), a humanistic study of religion originally delivered as the Dwight H. ...While some psychology historians consider Dewey more of a philosopher than a bona fide psychologist, the authors noted that Dewey was a founding member of the A.P.A., served as the A.P.A.'s eighth President in 1899, and was the author of an 1896 article on the reflex arc which is now considered a basis of American functional psychology.