ica's most eminent philosopher during the first half of this century.
The second, Alfred Schutz, was European born. Although Schutz
gained recognition among philosophers and sociologists, be remains
largely unknown by persons outside these fields. For that reason,
some space will be given to an examination of his philosophical
career.

An examination of experience borrowing unabashedly from both
phenomenology and pragmatism not only examines the genesis and
organization of human experience but serves a larger cause. Richard
Bernstein has identified this in the last chapter of his book-length
study of Dewey.

There is also a good deal in common between Dewey and phe-
nomenology, especially in its recent developments. For this
movement, too, has rebelled against the mind-body dualism
implicit in the Cartesian tradition of modern philosophy. As the
works of the phenomenologists are being translated into English,
it becomes increasingly evident that phenomenologists, like
Dewey, seek to elaborate a rich theory of experience that escapes
the dilemmas of rigid dualism and dichotomies…. It is too
simple and misleading to declare that "they" are both saying the
same thing. But there is a common platform on which there can
be fruitful dialogue between Dewey and phenomenology, a
dialogue that could enrich both phenomenology and the prag-
matic tradition. ²⁶

Such a dialogue was slow in developing, but it is under way. This
study hopes to add to that exchange.

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