By Morton Gabriel White

Even supposing an outstanding many memoirs are being released nowadays, this autobiography through Morton White has certain importance simply because specialist philosophers seldom write their memoirs and, after they do, they hardly produce books as attractive as this one. As historian of principles and a thinker, White is ready to situate his lifestyles within the deeper and broader highbrow currents of his time, and accordingly the tale of his stories at Columbia, Harvard, and the Institute for complicated research is a brilliantly conceived contribution to the heritage of yank philosophy within the 20th century. Readers eager about the improvement of upper schooling may be fascinated about White's description of the struggles over faith at Harvard within the Fifties, whereas historians of city lifestyles may be a lot attracted to his vibrant account of his boyhood at the decrease East aspect of recent York. and scholars of pragmatism will study a lot in regards to the twentieth-century assault at the contrast among analytic and artificial statements from a letter written to White by way of the Polish philosopher Alfred Tarski, and from the three-way correspondence of Nelson Goodman, W. V. Quine, and White reproduced in an appendix. The author's dialogue of his touch with such influential thinkers as John Dewey, G. E. Moore, and Isaiah Berlin, and particularly his huge correspondence with Berlin, will additional improve the book's entice a vast viewers. certainly, White's autobiography may still allure extra consciousness one of the informed public than any publication written by way of an American thinker in lots of years.--Peter H. Hare, SUNY distinct provider Professor of Philosophy and Editor, Transactions of the C. S. Peirce Society: A Quarterly magazine in American Philosophy.

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So one night all four of us went to dinner at the Wohlstetter apartment, pretending that Lucia was Albert's girl and Roberta mine. In the end each of us married the right person, but before I come to some events that preceded my marriage, I want to say a little more about our intellectual gang's interests and activities between 1936 and 1940, the year in which I was married. By the time I entered graduate school in 1936, I had abandoned my yearlong sympathy with Stalinism but remained a Marxist.

Since I had a serious interest in historical research, that interest, together with a sense of prudence, led me to choose the history of philosophy as the area in which I would write my thesis. I should remark, however, that I began by planning a fullscale critical examination of Dewey's logical theory, prompted in great measure by the appearance of Dewey's Logic: A Theory of Inquiry in 1938. This was in keeping with my belief that his writings in what he called logic were the key to his philosophy.

I had thought seriously, as I have said, of becoming a lawyer, but when the time came to apply to law school, I developed cold feet. My philosophy and my radicalism led me to think that I would not be happy as a lawyer, so I appealed to my parents to let me take a year off in which I could think about my future. I was, after all, only nineteen, and my education had so far not cost them a cent. I would have been willing to let them finance me at law school on the theory that I would one day be able to pay them back, especially if I struck it rich; but I didn't think that I could ask them to finance a graduate education in that mysterious, poorly paying subject, philosophy.

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