As a philosopher, Richard McKeon spent his career developing Pragmatism in a new key, specifically by tracing the ways in which philosophic problems arise in fields other than philosophy—across the natural and social sciences and aesthetics—and showed the ways in which any problem, pushed back to its beginning or taken to its end, is a philosophic problem. The roots of this book, On Knowing—The Social Sciences, are traced to McKeon’s classes where he blended philosophy with physics, ethics, politics, history, and aesthetics.

This volume—the second in a series—leaves behind natural science themes to embrace freedom, power, and history, which, McKeon argues, lay out the whole field of human action. The authors McKeon considers—Hobbes, Machiavelli, Spinoza, Kant, and J. S. Mill—show brilliantly how philosophic methods work in action, via analyses that do not merely reduce or deconstruct meaning, but enhance those texts by reconnecting them to the active history of philosophy and to problems of ethics, politics, and history. The waves of modernism and post-modernism are receding. Philosophic pluralism is now available, fully formulated, in McKeon’s work, spreading from the humanities to the social sciences.

Without Paul F. Lazarsfeld the social sciences would not be what they are today. In his ground-breaking work on unemployment, voting, consumer behavior, and social influence, among other subjects, his methodological emphasis on vigorously controlled scientific language and structures transformed social research worldwide.

Lazarsfeld's systematic criticism of observational, conceptual, and inferential procedures in sociology led to the the formation of universally applied observational and analytical techniques, such as the panel design of observation and contextual and multivariate analysis. His methodology for empirical social research had a profound effect on all the social sciences.

The eighteen essays in On Social Research and Its Language illustrate the diversity of Lazarsfeld's substantive, methodological, and organizational interests. Spanning the years 1933 to 1972, they encompass his own works of social research, as well as writings on methodology and the history and sociology of social research. Articles on methodology—observing, classifying and building typologies, analyzing the relations between variables, qualitative analysis, and macrosociology—form the bulk of the book. In addition, Raymond Boudon provides a revealing biography of Lazarsfeld and his influence on sociology.

These classic writings by a formative figure of modern social science will be an indispensable reference for scholars across the historical and social science disciplines.

The Open Mind chronicles the development and promulgation of a scientific vision of the rational, creative, and autonomous self, demonstrating how this self became a defining feature of Cold War culture. Jamie Cohen-Cole illustrates how from 1945 to 1965 policy makers and social critics used the idea of an open-minded human nature to advance centrist politics. They reshaped intellectual culture and instigated nationwide educational reform that promoted more open, and indeed more human, minds. The new field of cognitive science was central to this project, as it used popular support for open-mindedness to overthrow the then-dominant behaviorist view that the mind either could not be studied scientifically or did not exist. Cognitive science also underwrote the political implications of the open mind by treating it as the essential feature of human nature.     

           

While the open mind unified America in the first two decades after World War II, between 1965 and 1975 battles over the open mind fractured American culture as the ties between political centrism and the scientific account of human nature began to unravel. During the late 1960s, feminists and the New Left repurposed Cold War era psychological tools to redefine open-mindedness as a characteristic of left-wing politics. As a result, once-liberal intellectuals became neoconservative, and in the early 1970s, struggles against open-mindedness gave energy and purpose to the right wing.