Colin Koopman provides in his book a wake-up call for philosophers generally, and pragmatists specifically, in this refreshing monograph. Koopman engages the possibility of "third-wave" pragmatism that responds to cultural problems. Though a philosophical text, he writes in a voice reminiscent of pragmatic forbearers, most notably William James. He writes as though he were having a conversation. Though philosophical jargon is not absent from the book, he writes in a manner that educates the reader rather than pontificating above the reader. His style is, perhaps unsurprisingly, democratic.
Koopman issues a call for a genealogical pragmatism, but does not advocate blending the two. He examines the work of Michel Foucault and John Dewey, and demonstrates how genealogy helps us to see from where problems come and how we can create reconstructive responses to those problems. In a globalized world with multifaceted issues, a pragmatic philosophy that allows for understanding history and response is remarkably helpful.
In an age where pragmatism is often times misunderstood and where idealism has found a foothold, Koopman provides a new hope. In the hope for progress of all sectors of humanity, there is required an honest look at culture and society. As the historical and genealogical work progresses the pragmatist can better solve problems. Exciting then is the prospect that philosophical engagement can find a way back into the daily discourse. This is not the pontification of Plato or Aristotle, but the ability to perceive outcomes and think through decision-making processes.
Koopman roots himself in the tradition of pragmatism through utilizing the work of James, Dewey, Rorty, and others. Koopman anticipates the potential criticism that he is cherry-picking from the larger tradition. He says, "My reply is that we should take our pragmatism from where we need it, not worry too much over the parts we find troublesome, and judge the resulting product by its flowers and their fruits" (107). He not only advocates pragmatism, his form is pragmatic.
This book, while certainly on the academic side, has daily implications. If philosophy wants to find its way back into the day-to-day life of Americans, it must start finding where problems arise and seek solutions. Rigid idealism will only suffocate progress, and limits potential opportunities mutual-self interest exposes. Indeed, of the many things America is, it is an experiment ever changing, and predicated upon the pragmatic mind. Idealism got us started, but pragmatism keeps the experiment going. Perhaps, then, what Koopman offers is the opportunity to see how pragmatism does not mean cheapening conviction, but enriching societal possibilities.
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