Relevantism as an Alternative to Religion, Agnosticism, and Atheism p.3
I understand that pragmatism as a movement has been concerned mostly with the functional aspect of the larger pragmatic ideal. In reality there is no reason to believe that what appears useful, or what is stated as useful, and especially what is accomplished through a purported pragmatic logic, in fact changes the situation for the better, particularly in light of the fact that other traditions or philosophies very likely are more adept at realizing specific goals.
In this sense pragmatism is a call to consciousness; a call to find the relevance of other traditions, in fact to find a philosophy of relevance, which is in its own way more practical to the broad human situation than assessments of personal usefulness, when in fact all possibilities cannot be realized except within a meaningful framework. To have pragmatism without a system is foolish. Yet to seek one system is to seek the system of systems. Without reference to the union of systems, pragmatism cannot hope to have relevance to the individual, in the ultimate scheme of things, because of course what is useful if it is not in the end, useful? Ethical systems were founded in the first place to clarify that what appears useful is not always for the best. Truth then is still a matter of knowledge.
Yet there may be such a thing as a pragmatic system of knowledge. But such a system needs to embrace and acknowledge that truth is not merely a reaction or a profit; before it has value it is qualified by feelings and notions that are not best conceived as �useful�. If opinions pursuade, and people are pursuaded, there remains the question of where it is going. It is going to Now. Without the presence in the moment, the argument is useless, which isn�t to say that the truth of the moment is useful, but rather that it has meaning. It precedes the concept of the pragmatic, because without it usefulness could not exist. To say that a life cannot be worthwhile without being useful is to say that all happiness that is not useful is not worthwhile. Yet most people would agree that happiness is valuable no matter whether it is useful or not. And who would argue that something valuable, yet not practical, does not have meaning, and therefore truth? To the pragmatist, if he can cause someone to have the happiness in a way that serves his advantage, then it has meaning. Yet if the same happy person did not serve the pragmatist�s advantage in his happiness, and the happiness was still not useful progressively for himself, would we say that it was not true? In fact to admit that qualities are useful is also to admit that usefulness for the pragmatist is generalized to the point of absurdity. We might argue that happiness is a product of usefulness, but that is mere speculation, and likely a creative use of the terms.
To accept change is to accept open-mindedness about what is true. That isn�t to say that nothing is true, but only that the best system is an open system.
To accept principle is to accept that certain words, images, and actions are superior vessels for the changing truth. Spiritual statements reflect an awareness of wholeness, life as the movement of all at once.
To accept community is to be selfless in the consequences of action. Greatness is service of the common good. Leadership is committing one�s own purpose and ability to the purpose of all people.
To accept opportunities for personal change is to admit that you know, or that other people know better. Thus there is value in wisdom, or appreciating wisdom.
To cause harm is to accept and revel in the imperfections of the world, reflecting bad personal judgment, and an unrealized self-potential.
Relevantism 1 Relevantism 2 Relevantism 3
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