| Most commentators on Dewey's philosophy have approached him on the basis of his exposition and defense of the scientific method, which he felt grounded the development of our industrial, technological, and democratic culture during the last four hundred years. This historically limited approach is encouraged by Dewey's frequent polemic against the dualistic evils of traditional thought and his praise for the increased standard of living due to modern technology. After finding, however, that Dewey praised as well as condemned some of these traditional thinkers, especially Plato and the ancient Greek culture in general, this thesis was developed. It explores this admiration which Dewey expressed for Plato by examining the rationale behind Dewey's polemic against tradition, the philosophical base common to both Plato and Dewey, an interpretation of Plato which Dewey could accept (but never explicitly made), and the insight into and criticism of Dewey's philosophical project which such a Deweyan Plato affords.;This thesis, that Dewey's scientific rhetoric obscures the philosophical base which he shares with Plato and which serves as a more profound measure of his thinking, is developed in four parts. First I introduce the methods used in approaching the writings of Dewey and Plato. Plato's dialogue form is considered as an essential aspect of his philosophy, especially the importance of context, the soul-leading (psychagogia) required of philosophical rhetoric, and the need for fantastic or mythic imagery to support the philosophical arguments. Several aspects of Dewey's apparently ambiguous method are also examined: his mixture of love and hate for tradition, his evolutionary use of language, and the confusing range of several of his key terms. Second I examine Dewey's attraction to ancient Greek culture and especially to the rendering of human experience in Socrates, Plato, and Aristotle. In order to clarify Dewey's intentions, I distinguish in Dewey's writings a "classic Plato" whom tradition has constructed in the dualist mold and an "original Plato" whom Dewey finds was able to grasp and express experience in its fullness. Third I examine the "rhythm of experience" or metaphysics which both philosophers share beneath the rhetorical appeals to their respective audiences. The fourth part examines the goal of philosophy as living the good life and evaluates Dewey's efforts toward attaining this life in the light of his appreciation of Plato. I find Dewey's fear of dualisms forces him to reject the rhetorical dualisms used in Plato's philosophical method to develop a self-critical "idealizing imagination." Dewey realizes the essential role of such an imagination but lacks a sufficient "faith in ideas," even though he realizes that this is necessary for the continuous reconstruction demanded by a healthy philosophy.;Dewey calls for a "return to Plato movement," yet his own return falters before the risk of somehow betraying the scientific revolution and the democratic possibilities he believed this has generated. Dewey's fear of perpetuating an unsound evolutionary environment prevents him from presenting his philosophical vision in such concrete terms as Plato does, and thus forces his education in critical thinking to remain at an abstract level. He realized the need to risk our theoretical constructs through practice and to gain confidence through experiencing the natural support one finds by actually working in the environment. However, he finally fails to put his ideals to such a Platonic test and to permit us to develop ours by experiencing with him this testing. |
