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  1. Reconstructing the Legacy of Pragmatist Jurisprudence.Shane J. Ralston - 2012 - Pragmatism Today 3 (1):58-66.
    In Law, Pragmatism and Democracy, Richard Posner wrestles with the ghost of John Dewey for the mantle of pragmatist jurisprudence. Most commentators have seen this work as pitting Posner against Dewey in a contest of pragmatisms, the stakes for which are no less than their respective legacies for legal and democratic theory. Some have sided with Posner and others with Dewey. I contend that the commentators have misidentified the target of Posner’s critique. Posner had another legal theorist in mind and (...)
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  • Was William James an Evidentialist?Henry Jackman - 2022 - Southwest Philosophy Review 38 (1):81-90.
    William James has traditionally been seen as a critic of evidentialism, with his claim that “Our passional nature not only lawfully may, but must, decide an option between propositions, whenever it is a genuine option that cannot by its nature be decided on intellectual grounds” being understood as saying that in certain cases we have the right to believe beyond what is certified by the evidence. However, there is an alternate, “expansive”, reading of James (defended most recently by Cheryl Misak, (...)
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  • A new name for some old ways of thinking: pragmatism, radical empiricism, and epistemology in W.E.B. Du Bois’s “Of the Sorrow Songs”.Walter Scott Stepanenko - 2020 - International Journal for Philosophy of Religion 87 (2):173-192.
    When William James published Pragmatism, he gave it a subtitle: A New Name for Some Old Ways of Thinking. In this article, I argue that pragmatism is an epistemological method for articulating success in, and between, a plurality of practices, and that this articulation helped James develop radical empiricism. I contend that this pluralistic philosophical methodology is evident in James’s approach to philosophy of religion, and that this method is also exemplified in the work of one of James’s most famous (...)
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  • William James and the ‘willfulness’ of belief.Alexis Dianda - 2018 - European Journal of Philosophy 26 (1):647-662.
    This paper explicates and defends some of William James' more controversial claims in ‘The Will to Believe’. After showing some of the weaknesses in standard interpretations of James' position, I turn to James' Principles of Psychology and The Varieties of Religious Experience to spell out in more detail James' account of the nature of the attitudes of belief, doubt, and disbelief and link them to an account of the subject. In so doing, the moral force of the argument comes to (...)
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  • Williams James' Direct Realism: A Reconstruction.Erik C. Banks - 2013 - History of Philosophy Quarterly 30 (3):271-291.
    William James' Radical Empiricist essays offer a unique and powerful argument for direct realism about our perceptions of objects. This theory can be completed with some observations by Kant on the intellectual preconditions for a perceptual judgment. Finally James and Kant deliver a powerful blow to the representational theory of perception and knowledge, which applies quite broadly to theories of representation generally.
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  • The Metaethics of Belief: An Expressivist Reading of “The Will to Believe”.Nishi Shah & Jeffrey Kasser - 2006 - Social Epistemology 20 (1):1-17.
    Taylor and Francis Ltd TSEP_A_151217.sgm..
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  • (1 other version)William James.Henry Jackman - 2008 - In Cheryl Misak (ed.), The Oxford handbook of American philosophy. New York: Oxford University Press. pp. 60-86.
    A brief (10,000 word) introduction to James's philosophy with particular focus on the relation between James's naturalism and his account of various normative notions like rationality, goodness and truth.
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  • How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism.John Bishop - 2007 - Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  • Permission to believe: Descriptive and prescriptive beliefs in the Clifford/James debate.Christopher Paul Lawrence - 2020 - Dissertation, University of Cape Town
    This thesis modifies the wording of William Clifford’s 1877 evidence principle (that ‘it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence’) to propose an explicitly moral principle, restricted to descriptive beliefs (about what is or is not the case) and excluding prescriptive beliefs (about what ought or ought not to be the case). It considers potential counter-examples, particularly William James’s 1896 defence of religious belief; and concludes that the modified principle survives unscathed. It then searches (...)
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  • William James on Conceptions and Private Language.Henry Jackman - 2017 - Belgrade Philosophical Annual 30 (30):175-193.
    William James was one of the most frequently cited authors in Wittgenstein’s Philosophical Investigations, but the attention paid to James’s Principles of Psycho- logy in that work is typically explained in terms of James having ‘committed in a clear, exemplary manner, fundamental errors in the philosophy of mind.’ (Goodman 2002, p. viii.) The most notable of these ‘errors’ was James’s purported commitment to a conception of language as ‘private’. Commentators standardly treat James as committed to a conception of language as (...)
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  • Sacred/Profane. The Durkheimian Aspect of William James's Philosophy of Religion.Claudio Marcelo Viale - 2013 - Ideas Y Valores 62 (151):57-79.
    El objetivo de este artículo es mostrar la existencia de un aspecto durkheimiano en la filosofía de la religión de William James, aspecto habitualmente inadvertido en las interpretaciones corrientes de su obra. Para ello mostraré cómo subyace en Las variedades de la experiencia religiosa la prototípica distinción durkheimiana entre lo sagrado y lo profano como rasgo esencial de la religión. The purpose of this article is to demonstrate the existence of a Durkheimian aspect in William James' philosophy of religion, an (...)
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  • A Jamesian Approach to Environmental Ethics.Todd Lekan - 2012 - Contemporary Pragmatism 9 (1):5-24.
    James's moral philosophy is a valuable resource for environmental philosophy because it reveals and impugns some deep, unhelpful assumptions about the relationship between moral theory and the moral life. In particular, James's ethics demonstrates that the debates in environmental ethics are better regarded as disputes about ideals of the kind of self and world we want, rather than as disputes over abstract propositions about the intrinsic value of nature.
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  • Pragmatism Turned Inward: Notes on Voparil’s Reconstructing Pragmatism.David Rondel - 2023 - Transactions of the Charles S. Peirce Society 58 (4):341-351.
    Abstract:This article raises a series of doubts about Chris Voparil’s reading of Rorty, particularly the claim that what he calls “Rorty’s Pragmatic Maxim” represents what is at the heart of his philosophical vision. Those doubts are tied together with some scattered thoughts about how Voparil describes the affinities between Rorty and William James in chapter 2 of Reconstructing Pragmatism. Voparil is correct to claim that it is James, more than any other figure in the pragmatist tradition, who shares the most (...)
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  • In Defense of Wishful Thinking: James, Quine, Emotions, and the Web of Belief.Alexander Klein - 2017 - In Sarin Marchetti & Maria Baghramian (eds.), Pragmatism and the European Traditions: Encounters with Analytic Philosophy and Phenomenology Before the Great Divide. London and New York: Routledge. pp. 228-250.
    What is W. V. O. Quine’s relationship to classical pragmatism? Although he resists the comparison to William James in particular, commentators have seen an affinity between his “web of belief” model of theory confirmation and James’s claim that our beliefs form a “stock” that faces new experience as a corporate body. I argue that the similarity is only superficial. James thinks our web of beliefs should be responsive not just to perceptual but also to emotional experiences in some cases; Quine (...)
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  • Reparative agency and commitment in William James’ pragmatism.Bonnie Sheehey - 2022 - British Journal for the History of Philosophy 30 (5):818-836.
    This paper highlights a central feature of William James’ pragmatism to challenge the conflicting charges that his political and ethical thought amounts to either a Hamlet-like impotence or a Prome...
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  • Putnam’s Conception of Ontology.Sami Pihlström - 2006 - Contemporary Pragmatism 3 (2):1-13.
    This symposium contribution discusses the conception of ontology which is used in Hilary Putnam's book Ethics without Ontology.
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  • Human landscapes: contributions to a pragmatist anthropology.Roberta Dreon - 2022 - Albany: SUNY Press.
    The first work to offer a comprehensive pragmatist anthropology focusing on sensibility, habits, and human experience as contingently yet irreversibly enlanguaged.
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  • Practical grounds for belief: Kant and James on religion.Neil W. Williams & Joe Saunders - 2018 - European Journal of Philosophy 26 (4):1269-1282.
    Both Kant and James claim to limit the role of knowledge in order to make room for faith. In this paper, we argue that despite some similarities, their attempts to do this come apart. Our main claim is that, although both Kant and James justify our adopting religious beliefs on practical grounds, James believes that we can—and should—subsequently assess such beliefs on the basis of evidence. We offer our own account of this evidence and discuss what this difference means for (...)
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  • To Laugh in a Pluralistic Universe: William James and the Philosophy of Humor.Jonathan Weidenbaum - 2020 - The Philosophy of Humor Yearbook 1 (1):117-133.
    The purpose of this article is to enlist the work of the American philosopher and psychologist William James in order to investigate the deeper significance of humor. It is neither James’s character nor anything he states directly about humor or laughter that is under discussion here, but the cosmos as grasped through his bold metaphysics and rich phenomenological observations. The thought of James, it is argued, discloses our inherence within a universe rife with ambiguity, complexity, and incongruity. I explore how (...)
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  • Identification and Quasi-Desires.James Stacey Taylor - 2005 - Philosophical Papers 34 (1):111-136.
    Although the standard objections to Harry Frankfurt's early hierarchical analysis of identification and its variants are well known, more recent work on identification has yet to be subjected to the same degree of scrutiny. To remedy this I develop in this paper objections to Frankfurt's most recent analysis of identification as satisfaction that he first outlined in his paper ?The Faintest Passion?. With such objections in place I show that they demonstrate that Frankfurt's analysis fails because it is based on (...)
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  • Getting under my skin: William James on the emotions, sociality, and transcendence.John Kaag - 2009 - Zygon 44 (2):433-450.
    "You are really getting under my skin!" This exclamation suggests a series of psychological, philosophical, and metaphysical questions: What is the nature and development of human emotion? How does emotion arise in social interaction? To what extent can interactive situations shape our embodied selves and intensify particular affective states? With these questions in mind, William James begins to investigate the character of emotions and to develop a model of what he terms the social self. James's studies of mimicry and his (...)
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