To start this investigation, we reviewed the nature of
Deweyan habit and under which conditions Dewey used habit interchangeably with dispositions.
According to
Deweyan theory, we learn from positive experiences by reflecting on them.
Continuing the flow of ideas from the work of Dewey, the next article, The heART of the matter by Locke, Gerlich, Godfery, Fraser, Robertson and Roberts, traverses the
Deweyan influence of social democracy within the New Zealand education system across time to the current regime of neoliberalism.
They fuse the
Deweyan apprentice (mentorship) and laboratory (observation and experience) models of practice experience (Dewey, 1904).
These learning experiences of interaction with speakers are based on
Deweyan pedagogy that incorporates active experience, inquiry, and social processes to promote habits of inquiry that integrate cognitive and affective domains (Dewey, 1938).
The long conversation in communications about what publicness constitutes could be useful in such a discussion; given the context that Daly has put law and regulation in here, a
Deweyan approach would be valuable.
For Vannatta, Kirk offers a shallow and very incomplete reading of Dewey, and mistakenly equates
Deweyan pragmatism with Benthamite utilitarianism.
(14) Husserl (by Gadamer's account) seeks to show that subjectivity should not be taken as the opposite of objectivity; phenomenology is actually intended to be correlation research, and (in a very
Deweyan sentiment) the "poles" of subjective and objective are always contained within the whole.
Kramer models a
Deweyan process for creating meaning and understanding in her own work.
Among the topics are two tales of pragmatism and European philosophy, beyond objectivism and relativism, an "engaged fallibilistic pluralism," Bernstein on
Deweyan democracy, and a
Deweyan reconstruction of Bernstein between Habermas and Rorty.
After reviewing several Kantian reasons supporting such judgments, he points out that there are stronger,
Deweyan reasons for rejecting them.