The final defeat of the Sikhs of the Punjab
This book, originally humbly and ambiguously titled 'Four Year's Service in India', is a treasure trove for students of the Sikh Wars and of the experiences of an ordinary soldier of the early Victorian age who not only possessed the talent to relate his experiences, but who fortunately for posterity had the inclination for the task. This is the best of eyewitness accounts of war because it is a detailed and well observed view-in the main-of a comparatively short period of time. Much of Ryder's book concerns the siege, storm and taking of the fortress stronghold of Mooltan and in this he has left us one of its most informed and comprehensive sources, made all the finer as it comes from an 'other rank' concerned daily with the business of combat and survival. Ryder also gives a superb account of the Battle of Goojerat. Highly recommended.

What are the implications of philosophical pragmatism for international relations theory and foreign policy practice? According to John Ryder, "a foreign policy built on pragmatist principles is neither naive nor dangerous. In fact, it is very much what both the U.S. and the world are currently in need of." Close observers of Barack Obama's foreign policy statements have also raised the possibility of a distinctly pragmatist approach to international relations. Absent from the three dominant theoretical perspectives in the field-realism, idealism and constructivism-is any mention of pragmatism, except in the very limited, instrumentalist sense of choosing appropriate foreign policy tools to achieve proposed policy objectives. The key commitments of any international relations approach in the pragmatist tradition could include a flexible approach to crafting policy ends, theory integrally related to practice, a concern for both the normative and explanatory dimensions of international relations research, and policy means treated as hypotheses for experimental testing. Following the example of classic pragmatists such as John Dewey and neo-pragmatists like Richard Rorty, international relations scholars and foreign policy practitioners would have to forgo grand theories, instead embracing a situationally-specific approach to understanding and addressing emerging global problems. Unfortunately, commentary on the relationship between philosophical pragmatism and international relations has been limited. The authors in Philosophical Pragmatism and International Relations remedies this lacuna by exploring ways in which philosophical pragmatism, both classic and contemporary, can inform international relations theory and foreign policy practice today.

Written for masters courses in which most students are already practicing teachers, this book is based on three structural principles. A grasp of the philosophy of education must deliver some familiarity with the high points of its history; The most general issues that a philosophy of education seeks to address concern the questions why, how, by or for whom, about what, where, and when education should be undertaken. The questions comprise the goals, methods, content, stakeholders, occasions, and locations of education. The philosophy of education is a normative enterprise that seeks to identify and justify general principles on the basis of which educational practitioners may answer such questions in their own policies and practices. A reliable approach to the philosophy of education has to be systematic. General educational principles are necessarily related to ideas about other matters to which individuals or whole societies subscribe. Specifically, they are related to ideas about reality generally, knowledge, human nature and experience, society, and the state. A systematic philosophy of education examines basic educational questions and principles in relation to these broader topics. The book is divided into two parts. Part I is historically oriented, and it consists of four chapters that introduce the reader to four of the most influential figures in the history of philosophical thinking about education: Plato, Jean-Jacques Rousseau, John Dewey, and Paolo Freire. Each chapter deals with one of the figures, and more specifically, with one text of each author: Plato's Republic, Rousseau's Emile, Dewey's Democracy and Education, and Freire's Pedagogy of the Oppressed. Education is the focus of each of these books, and in each case its author explores the basic philosophical questions related to education in a systematic way, which is to say by relating the discussions of education to broader analyses of reality, knowledge, philosophical anthropology, and socio-political matters. Each chapter guides the reader through the text, with an emphasis on the educational principles advanced and their relation to more general philosophical issues. There are three advantages for the reader having read these four chapters She will have a sense of the details of four of the most important texts in the history of Western philosophy of education; She will have a clearer idea of what it means to do a systematic philosophy of education, and what some of the historically available conceptual options are; and She will be primed for the more direct approach to the relevant issues in Part II. Part II is an undertaking in the systematic philosophy of education that identifies and justifies general conceptions of reality, knowledge, society, and the state, and articulates educational principles that may be advanced in relation to them. There are three chapters in Part II. The first, Chapter 5 of the book, identifies the general educational problems that we would want a systematic philosophy of education to address. These concern the issues of goals, content, method, stakeholders, occasions, and locations, that the reader would have already encountered in Part I. Chapter 6 proposes and justifies responses to metaphysical and epistemological questions, and questions of human experience generally, that may plausibly underlie educational principles. It goes on to articulate the educational principles that are consistent with the general philosophical conceptions that have been proposed and for which some justification has been offered. The underlying philosophical tradition from which this analysis emerges is pragmatic naturalism, and so it has a certain Deweyan flavor. Chapter 7 follows the same structure, but with a focus on philosophical issues related to social and political questions, and on the educational principles that they suggest, in fact in some cases imply. The book's Conclusion provides a brief overview and summary of the educational principles that seem most consistent with the philosophical analyses of the preceding two chapters. The point is not to offer the reader ideas with which she should agree, since in the best philosophical thinking disagreement is always possible. The point is to help the reader to understand what it is to do the philosophy of education, and to provide a model for her own thinking about basic educational questions. A reader who completes the book will have achieved several pedagogically and philosophically useful results: An exposure to some of the more profound moments in the history of philosophical thinking about education; The details of the systematic philosophy of education of Plato, Rousseau, Dewey, Freire, and the author; The analytic experience and background conceptual material that will enable her to think carefully and reflectively about educational principles, policies, and practices as they present themselves in her educational activities.

Written for masters courses in which most students are already practicing teachers, this book is based on three structural principles. A grasp of the philosophy of education must deliver some familiarity with the high points of its history; The most general issues that a philosophy of education seeks to address concern the questions why, how, by or for whom, about what, where, and when education should be undertaken. The questions comprise the goals, methods, content, stakeholders, occasions, and locations of education. The philosophy of education is a normative enterprise that seeks to identify and justify general principles on the basis of which educational practitioners may answer such questions in their own policies and practices. A reliable approach to the philosophy of education has to be systematic. General educational principles are necessarily related to ideas about other matters to which individuals or whole societies subscribe. Specifically, they are related to ideas about reality generally, knowledge, human nature and experience, society, and the state. A systematic philosophy of education examines basic educational questions and principles in relation to these broader topics. The book is divided into two parts. Part I is historically oriented, and it consists of four chapters that introduce the reader to four of the most influential figures in the history of philosophical thinking about education: Plato, Jean-Jacques Rousseau, John Dewey, and Paolo Freire. Each chapter deals with one of the figures, and more specifically, with one text of each author: Plato's Republic, Rousseau's Emile, Dewey's Democracy and Education, and Freire's Pedagogy of the Oppressed. Education is the focus of each of these books, and in each case its author explores the basic philosophical questions related to education in a systematic way, which is to say by relating the discussions of education to broader analyses of reality, knowledge, philosophical anthropology, and socio-political matters. Each chapter guides the reader through the text, with an emphasis on the educational principles advanced and their relation to more general philosophical issues. There are three advantages for the reader having read these four chapters She will have a sense of the details of four of the most important texts in the history of Western philosophy of education; She will have a clearer idea of what it means to do a systematic philosophy of education, and what some of the historically available conceptual options are; and She will be primed for the more direct approach to the relevant issues in Part II. Part II is an undertaking in the systematic philosophy of education that identifies and justifies general conceptions of reality, knowledge, society, and the state, and articulates educational principles that may be advanced in relation to them. There are three chapters in Part II. The first, Chapter 5 of the book, identifies the general educational problems that we would want a systematic philosophy of education to address. These concern the issues of goals, content, method, stakeholders, occasions, and locations, that the reader would have already encountered in Part I. Chapter 6 proposes and justifies responses to metaphysical and epistemological questions, and questions of human experience generally, that may plausibly underlie educational principles. It goes on to articulate the educational principles that are consistent with the general philosophical conceptions that have been proposed and for which some justification has been offered. The underlying philosophical tradition from which this analysis emerges is pragmatic naturalism, and so it has a certain Deweyan flavor. Chapter 7 follows the same structure, but with a focus on philosophical issues related to social and political questions, and on the educational principles that they suggest, in fact in some cases imply. The book's Conclusion provides a brief overview and summary of the educational principles that seem most consistent with the philosophical analyses of the preceding two chapters. The point is not to offer the reader ideas with which she should agree, since in the best philosophical thinking disagreement is always possible. The point is to help the reader to understand what it is to do the philosophy of education, and to provide a model for her own thinking about basic educational questions. A reader who completes the book will have achieved several pedagogically and philosophically useful results: An exposure to some of the more profound moments in the history of philosophical thinking about education; The details of the systematic philosophy of education of Plato, Rousseau, Dewey, Freire, and the author; The analytic experience and background conceptual material that will enable her to think carefully and reflectively about educational principles, policies, and practices as they present themselves in her educational activities.

The expansion of Western education overseas has been both an economic success, if the rise in numbers of American, European, and Australian universities rushing to set up campuses in Asia and the Middle East is to serve as a measure, and a source of great consternation for academics concerned with norms of free inquiry and intellectual freedom. Faculty at Western campuses have resisted the opening of new satellite campuses, fearing that their colleagues those campuses would be less free to teach and engage in intellectual inquiry, and that students could be denied the free inquiry that is normally associated with liberal arts education. Critics point to the denial of visas to academics wishing to carry out research on foreign campuses, the sudden termination of employment at schools in both the Middle East and Asia, or the last-minute cancellation of courses at those schools, as evidence that they were correctly suspicious of the possibility that liberal arts programs could exist in those regions. Supporters of the project have argued that opening up foreign campuses would bring free inquiry to closed societies, improve educational opportunities for students who would otherwise be denied them, or, perhaps less frequently, that free inquiry will be no less pressured than in the United States or Western Europe. Normative Tensions examines the consequences not only of expansion overseas, but the increased opening of universities to foreign students.

What are the implications of philosophical pragmatism for international relations theory and foreign policy practice? According to John Ryder, "a foreign policy built on pragmatist principles is neither naive nor dangerous. In fact, it is very much what both the U.S. and the world are currently in need of." Close observers of Barack Obama's foreign policy statements have also raised the possibility of a distinctly pragmatist approach to international relations. Absent from the three dominant theoretical perspectives in the field-realism, idealism and constructivism-is any mention of pragmatism, except in the very limited, instrumentalist sense of choosing appropriate foreign policy tools to achieve proposed policy objectives. The key commitments of any international relations approach in the pragmatist tradition could include a flexible approach to crafting policy ends, theory integrally related to practice, a concern for both the normative and explanatory dimensions of international relations research, and policy means treated as hypotheses for experimental testing. Following the example of classic pragmatists such as John Dewey and neo-pragmatists like Richard Rorty, international relations scholars and foreign policy practitioners would have to forgo grand theories, instead embracing a situationally-specific approach to understanding and addressing emerging global problems. Unfortunately, commentary on the relationship between philosophical pragmatism and international relations has been limited. The authors in Philosophical Pragmatism and International Relations remedies this lacuna by exploring ways in which philosophical pragmatism, both classic and contemporary, can inform international relations theory and foreign policy practice today.

This comprehensive collection, bringing together significant essays by leading philosophers of the twentieth century, represents one prominent school of American thought - philosophic naturalism. Naturalism holds that nature is objective and can be studied to gain knowledge that is not determined by methodology, perspective, belief, or theory. For the naturalist, "nature" is an all-encompassing concept; nothing is other than natural and any notion of a supernatural realm is rejected. Naturalism, however, cannot be equated with materialistic reductionism or strict determinism. Certain nonmaterial aspects of human existence - thoughts, feelings, meanings, values, beliefs, ideals, and free will - are included within the scope of the naturalist's approach. John Ryder divides this work into five parts, which demonstrate the range of naturalistic inquiry: (1) conceptions of nature; (2) nature, experience, and method; (3) values ethical and social; (4) values aesthetic and religious; and (5) naturalism and contemporary philosophy. The distinguished contributors are: Justus Buchler, Morris Cohen, John Dewey, Abraham Edel, Marvin Farber, Sidney Hook, Paul Kurtz, John Lachs, Corliss Lamont, Thelma Lavine, Peter Manicas, John McDermott, Ernest Nagel, W.V.O. Quine, John Herman Randall, Jr., George Santayana, Meyer Schapiro, Roy Wood Sellars, Evelyn Shirk, and F.J.E. Woodbridge. For students and scholars alike, American Philosophic Naturalism in the Twentieth Century is an excellent introduction to and overview of an important school of philosophy.

How do you refocus on the positive under any circumstance? Positive Directions is about the specific changes you can easily make that will result in the biggest differences in your life. Dr. Ryder explains how to develop nine psychological skills that empower the individual to conquer problems such as stress, fears, frustrations, misery, lack of energy, sabotaging patterns, and bad decisions. The book simplifies our complex nature and identifies the polar opposites which either swing in the negative (bad) or positive (good) direction. When you are going the wrong way, turn in the opposite - positive direction. This system gives you the knowledge and skills to know how to reverse any negative direction in your life and propel you towards greater success and fulfillment - the positive direction! This book contains a great deal of useful information, fascinating ideas, and fun exercises with helpful tables, graphs, and instructions that can improve your life and relationships.

For better or worse, Rorty has shaped the trajectory of academic philosophy. A decade after his passing, his legacy is ever present, especially in context of the growth of the far right, the struggle over the meaning of justice and equity, and the ecological crises we face. Edited by Randall Auxier, Eli Kramer, and Krzysztof Piotr Skowronski, Rorty and Beyond brings together leading international philosophers from the United States and Europe to reevaluate Rorty's legacy and explore what lies beyond his life and work. This collection covers a diverse territory, exploring Rorty's legacy regarding theories of truth, accounts of nature and naturalism, the historical situation of professional philosophy, the private and public aspects of religion, the place of literature in cultural politics, and points beyond Rorty, such as what we may hope for after his critical attack on certainty and ultimacy. Scholars, specialists, and those new to Rorty will all find insight, useful criticism, and edification in this volume.

The Things in Heaven and Earth develops and applies the American philosophical naturalist tradition of the mid-20th century, specifically the work of three of the most prominent figures of what is called Columbia Naturalism: John Dewey, John Herman Randall Jr., and Justus Buchler. The book argues for the philosophical value and usefulness of this underappreciated tradition for a number of contemporary theoretical and practical issues, such as the modernist/postmodernist divide and debates over philosophical constructivism. Pragmatic naturalism offers a distinctive ontology of constitutive relations. Relying on Buchler's ordinal ontology and on the relationality implicit in Dewey's instrumentalism, the book gives a detailed account of this approach in chapters that deal with issues in systematic ontology, epistemology, constructivism and objectivity, philosophical theology, art, democratic theory, foreign policy, education, humanism, and cosmopolitanism.

This scarce antiquarian book is a selection from Kessinger Publishing's Legacy Reprint Series. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment to protecting, preserving, and promoting the world's literature. Kessinger Publishing is the place to find hundreds of thousands of rare and hard-to-find books with something of interest for everyone!

This book, from the series Primary Sources: Historical Books of the World (Asia and Far East Collection), represents an important historical artifact on Asian history and culture. Its contents come from the legions of academic literature and research on the subject produced over the last several hundred years. Covered within is a discussion drawn from many areas of study and research on the subject. From analyses of the varied geography that encompasses the Asian continent to significant time periods spanning centuries, the book was made in an effort to preserve the work of previous generations.

The final defeat of the Sikhs of the Punjab
This book, originally humbly and ambiguously titled 'Four Year's Service in India', is a treasure trove for students of the Sikh Wars and of the experiences of an ordinary soldier of the early Victorian age who not only possessed the talent to relate his experiences, but who fortunately for posterity had the inclination for the task. This is the best of eyewitness accounts of war because it is a detailed and well observed view-in the main-of a comparatively short period of time. Much of Ryder's book concerns the siege, storm and taking of the fortress stronghold of Mooltan and in this he has left us one of its most informed and comprehensive sources, made all the finer as it comes from an 'other rank' concerned daily with the business of combat and survival. Ryder also gives a superb account of the Battle of Goojerat. Highly recommended.

More scholarly works on the history of American philosophy have been completed in Russian than in any other language outside of our own; yet most of that body of work has not been translated or studied comprehensively. Consequently, Soviet-era efforts to understand American thought have remained almost entirely unknown to Western scholars.
In his pioneering new book Interpreting America John Ryder makes available for the first time to English-speaking readers Russian views of the full range of American philosophical thought: from seventeenth-century Puritanism through the colonial and revolutionary periods, nineteenth- century idealism, pragmatism, naturalism, and other twentieth-century movements and figures. Using his own accurate translations, he clearly reconstructs a chain of core ideas, emphasizes the most essential concepts of each writer's work, and gives a multidimensional reconstruction of the arguments of each author.
By taking mainstream Soviet philosophical commentators like Baskin, Bogomolov, Karimsky, Melvil, Pokrovsky, Sidorov, and Yulina seriously and letting them speak for themselves, Ryder shows not only what Soviet philosophers and scholars thought of American philosophy (and why they were so interested in the first place) but also the nuances of the internal disagreements among Soviet thinkers about what American philosophers were saying. He also reveals a strong continuity between contemporary, post-Soviet Russian philosophy and earlier Soviet work.
Perhaps no other book has ever explored in such a systematic manner the ways in which one philosophical system has regarded another. Ryder's revealing study of how others have viewed us helps to clarify thedepth, richness, and complexity of our own American philosophical heritage.