(Excerpt from International Journal of Ethics, Vol. 26: De...)
Excerpt from International Journal of Ethics, Vol. 26: Devoted to the Advancement of Ethical Knowledge and Practice; Issued Quarterly; October, 1915, January, April, and July, 1916 That people who in times of peace treat art as an amenity should feel that this is no time for art is, I suppose, natural. That they should expect those who feel that art is the most important thing in the world to do the same seems to me unreasonable. To those who care seriously for art, to those for whom it is a constant source of passionate emotion, the notion that this is no time for art seems as ludicrous as to a Christian mystic of the ninth century would have seemed the notion that that tortured age was no time for religious ecstasy. People who are capable of ecstasy, be it religious or aesthetic, are apt to distinguish between ends and means. They know that empires and dominations, political systems and material prosperity and life itself are valuable only as means to those states of mind which alone are good as ends. Thus it comes about that the things which to the maj ority are of primary importance, because to the majority they seem to be ends, are to a handful of mystics and artists of secondary importance because to them they are no more than means. They cannot f orget about art and think exclusively about war because if they f orgot about art the world and its ways would seem unworthy of thought. Public activities and operations they feel are of consequence only in so far as they affect the things that matter, - the raptures of art and religion, that is to say, and abstract thought and personal relations. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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(Originally published in 1917. This volume from the Cornel...)
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James Hayden Tufts was born on July 9, 1862 in Monson, Massachussets. He was the only child of James and Mary Elizabeth (Warren) Tufts. His mother's forebears had come to Massachusetts in the 1630's. His father, born in Vermont and descended from a Scotch-Irish immigrant of about 1728, was a graduate of Yale and the Andover Theological Seminary; he had planned on a ministerial career but after difficulties with his voice turned instead to teaching.
Young Tufts was educated at the Monson Academy, where his parents were teachers, and was privately prepared for college by his father. For two years before entering Amherst College he taught district school, and after graduating in 1884, he spent a year as principal of a high school and two years as instructor in mathematics at Amherst. He then entered the Yale Divinity School, where he received the B. D. degree in 1889.
Tufts received the Ph. D. at Freiburg in 1892.
At Amherst, his Calvinist heritage had been challenged by the evolution controversy then being agitated by the writings of Herbert Spencer.
Tufts had planned to enter the ministry, but President Julius Seelye and Prof. Charles E. Garman of Amherst advised him to teach philosophy, and, with both possibilities in mind, he took not only theology courses at Yale but also philosophy and anthropology.
He was particularly influenced by William Graham Sumner, who gave him a lifelong concern with the diversity of moral codes, and by William Rainey Harper. An invitation in 1889 from President James B. Angell to teach philosophy at the University of Michigan tipped the balance in favor of an academic career.
Tufts had been at Michigan for two years when Harper, now organizing the new University of Chicago, sought out his former student and persuaded him to go to Berlin and Freiburg for postgraduate study in preparation for a teaching assignment at Chicago.
In 1892 he joined the philosophy department at Chicago. He became chairman of the department in 1905, a post he held until his retirement in 1930. An important figure in the early development of the University of Chicago, he served as dean of the senior college (1899-1904, 1907 - 08), dean of faculties (1923 - 26), vice-president (1924 - 26), and, during the interregnum of 1925-26, acting president.
While at Freiburg, Tufts had adopted, to some extent, the Hegelian approach to the history of philosophy, writing his doctoral dissertation (under Prof. Alois Riehl) on Kant's teleology.
During his first year at Chicago he translated Wilhelm Windelband's History of Philosophy; in the preface he explained that the study of philosophical history enabled one to make a critical examination of one's own assumptions. At Michigan, Tufts had made personal contacts that deepened his awareness of the conflict between past and present. One of his colleagues there was John Dewey, who had begun to break away from German philosophy, as earlier he had broken with British empiricism; Dewey was called to Chicago from Michigan on Tufts's recommendation. Another Michigan colleague, George Herbert Mead, also came to Chicago. The inadequacies of classical philosophy and theology were the theme of many others at the University, among them Albion Small and W. I. Thomas in sociology, Charles Merriam in political science, Jacques Loeb in physiology, and Thorstein Veblen in economics. Tufts thus became part of the vigorous, antitraditional group that gave rise to the "Chicago School of Instrumentalist Philosophy" and spread its influence to a variety of disciplines.
The impact of the Chicago experience upon Tufts's classical learning is partially revealed in Ethics (1908), the textbook he co-authored with Dewey. This influential book departed from nineteenth-century treatises, with their emphasis on duty to God, country, and self, to shift the focus to moral problem-solving and the development of intelligent purposes, without falling into the calculating, hedonistic point of view of the British Utilitarians.
Tufts's thinking on ethics was further shaped by his work in civic reform, where he fell in with the progressive ideas of such nonacademic reformers as Jane Addams, Earl Dean Howard, vice-president of the clothing manufacturing firm of Hart, Schaffner & Marx, and Sidney Hillman of the Amalgamated Clothing Workers Union.
Tufts became a spokesman for Chicago social workers when they sought new legislation; he was a member of Illinois's first state housing commission; and he served as chairman (1919 - 21) of two boards of arbitration which helped establish a new pattern of labor relations in the clothing industry. He regarded this experience as crucial to his own intellectual growth, for it taught him that ethical problems could not be understood by purely conceptual analysis.
Although he was editor of the International Journal of Ethics (1914 - 34), Tufts in his own lifetime ranked below Dewey and others of the Chicago School as an innovating philosopher, partly because his writings were sociological in orientation.
All of his writing gives evidence of historical erudition and profound respect for much of the philosophical inheritance of the past, but there is sometimes a lackluster quality arising from his judicious habit of trying to conserve what was of value in traditional forms while presenting the claims of a new generation.
These hesitant and ambivalent qualities enhanced his effectiveness as a teacher, and successive generations of students thanked him for making them come to grips with opposing points of view.
Moving to California, he taught briefly (1931 - 33) at the University of California at Los Angeles, gave occasional lectures elsewhere, and continued his work as a productive scholar until shortly before his death.
He died in Berkeley, Calif. , of a heart ailment at the age of eighty and was buried in Monson, Massachussets.
James Hayden Tufts was an influential American philosopher, was a professor of the then newly founded Chicago University. Tufts was a co-founder of the Chicago School of Pragmatism. Tufts was a longstanding chairman of the Department of Philosophy and at one time was the acting president of Chicago University. He is now best remembered for his contributions to pragmatic moral theory and his examination of contemporary moral problems, as in America's Social Morality (1933).
(This book was digitized and reprinted from the collection...)
(This is a pre-1923 historical reproduction that was curat...)
(This scarce antiquarian book is a facsimile reprint of th...)
(Excerpt from International Journal of Ethics, Vol. 26: De...)
(Originally published in 1917. This volume from the Cornel...)
His thought on religion reflects this approach. Retaining his membership in the Congregational Church, Tufts held that religion had a key role in modern society, which had "seen the passing of systems of thought which had reigned since Augustine. " Yet he never treated religion systematically or indicated the ways in which the church would have to change to provide values for society.
Tufts believed in a conception of mutual influences which he saw as opposed in both Marxism and idealism.
His studies of anthropology, history, and social psychology had impressed him with the social and class origins of moral values, and of the evolution of those values. He concluded that "the great ethical question of to-day" was the need to restrain the "naked principle of capitalism" and lawless pressure groups. Many of his books reflect these views, such as Our Democracy (1917), The Real Business of Living (1918), and Education and Training for Social Work (1923).
Tufts was president of the American Philosophical Association in 1914.
Tall and large-boned, he was still vigorous and alert when he retired from Chicago.
He was twice married. His first marriage (August 25, 1891) was to Cynthia Hobart Whitaker of Leverett, Massachussets, by whom he had two children, Irene and James Warren. Cynthia Tufts died in 1920, and on June 18, 1923, Tufts married Matilde Castro (Ph. D. , University of Chicago, 1907), who had taught at Bryn Mawr.
