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  1. Review of C. Koopman, Pragmatism as Transition. Historicity and Hope in James, Dewey, and Rorty. [REVIEW]Roberto Frega - 2009 - European Journal of Pragmatism and American Philosophy 1 (1).
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  • From Father to Son: Generative Care and Gradual Conversion in William James's Writing of The Varieties.Lynn Bridgers & John R. Snarey - 2003 - Journal of Moral Education 32 (4):329-340.
    Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it functioned (...)
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  • Lotze and the Early Cambridge Analytic Philosophy.Nikolay Milkov - 2000 - Prima Philosophia 13:133-53.
    Many historians of analytic philosophy consider the early philosophy of Moore, Russell and Wittgenstein as much more neo-Hegelian as once believed. At the same time, the authors who closely investigate Green, Bradley and Bosanquet find out that these have little in common with Hegel. The thesis advanced in this chapter is that what the British (ill-named) neo-Hegelians brought to the early analytic philosophers were, above all, some ideas of Lotze, not of Hegel. This is true regarding: (i) Lotze’s logical approach (...)
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  • Kant’s Universalism Versus Pragmatism.Hemmo Laiho - 2019 - In Krzysztof Skowroński & Sami Pihlström (eds.), Pragmatist Kant—Pragmatism, Kant, and Kantianism in the Twenty-first Century. Helsinki, Finland: pp. 60-75.
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  • New Insights Into William James’s Personal Crisis in the Early 1870s: Part 1. Arthur Schopenhauer and the Origin & Nature of the Crisis. [REVIEW]David E. Leary - 2015 - William James Studies 11 (1).
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  • William James's Naturalistic Account of Concepts and His 'Rejection of Logic'.Henry Jackman - 2018 - In Philosophy of Mind in the Nineteenth Century: The History of the Philosophy of Mind, Volume 5. New York: Routledge. pp. 133-146.
    William James was one of the most controversial philosophers of the early part of the 20 century, and his apparent skepticism about logic and any robust conception of truth was often simply attributed to his endorsing mysticism and irrationality out of an overwhelming desire to make room for religion in his world-view. However, it will be argued here that James’s pessimism about logic and even truth (or at least ‘absolute’ truth), while most prominent in his later views, stem from the (...)
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  • Was James Psychologistic?Alexander Klein - 2016 - Journal for the History of Analytical Philosophy 4 (5).
    As Thomas Uebel has recently argued, some early logical positivists saw American pragmatism as a kindred form of scientific philosophy. They associated pragmatism with William James, whom they rightly saw as allied with Ernst Mach. But what apparently blocked sympathetic positivists from pursuing commonalities with American pragmatism was the concern that James advocated some form of psychologism, a view they thought could not do justice to the a priori. This paper argues that positivists were wrong to read James as offering (...)
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  • Self-Experience.Brentyn Ramm - 2017 - Journal of Consciousness Studies 24 (11-12):142-166.
    Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding’s first-person experiments to investigate the visual gap where one cannot see one’s own head. I argue that this open space conforms (...)
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  • The God of Abraham, Isaac, and (William) James.David W. Paulsen - 1999 - Journal of Speculative Philosophy 13 (2):114-146.
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  • Pragmatismo e Psicanálise–CS Peirce como uma Figura Mediadora.Vincent Colapietro - 2006 - Cognitio: Revista de Filosofia 7 (2):189-205.
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  • Rereading the Varieties of Religious Experience in Transatlantic Perspective.Ann Taves - 2009 - Zygon 44 (2):415-432.
    William James's The Varieties of Religious Experience is one of the world's most popular attempts to meld science and religion. Academic reviews of the book were mixed in Europe and America, however, and prominent contemporaries, unsure whether it was science or theology, struggled to interpret it. James's reliance on an inherently ambiguous understanding of the subconscious as a means of bridging between religion and science accounts for some of the interpretive difficulties, but it does not explain why his overarching question (...)
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  • The Structure of Significant Lives.Norman Fiering - 2017 - The European Legacy 22 (4):406-426.
    A human life is not made up of measurable equal increments. There are crises, setbacks and advances, obstacles and pathways, highs and lows. The prevailing methods for the study of significant lives, insofar as there is any interest at all in the subject, are hampered by scientism and materialism. The means for understanding how we progress as individuals in relation to society and to the future of humankind cannot be found in the standard disciplines of psychology or sociology, which are (...)
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  • Idealism, Pragmatism, and the Will to Believe: Charles Renouvier and William James.Jeremy Dunham - 2015 - British Journal for the History of Philosophy 23 (4):1-23.
    This article investigates the history of the relation between idealism and pragmatism by examining the importance of the French idealist Charles Renouvier for the development of William James's ‘Will to Believe’. By focusing on French idealism, we obtain a broader understanding of the kinds of idealism on offer in the nineteenth century. First, I show that Renouvier's unique methodological idealism led to distinctively pragmatist doctrines and that his theory of certitude and its connection to freedom is worthy of reconsideration. Second, (...)
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  • Where Are All the Pragmatist Feminists?Charlene Haddock Seigfried - 1991 - Hypatia 6 (2):1 - 20.
    Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The (...)
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  • Beyond Descartes: Panpsychism Revisited. [REVIEW]David Skrbina - 2006 - Axiomathes 16 (4):387-423.
    For some two millennia, Western civilization has predominantly viewed mind and consciousness as the private domain of the human species. Some have been willing to extend these qualities to certain animals. And there has been a small but very significant minority of philosophers who have argued that the processes of mind are universal in extent, and resident in all material things.
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  • A Fallible Groom in the Religious Thought of C.S. Peirce – a Centenary Revisitation.Jeffrey H. Sims - 2008 - Sophia 47 (2):91-105.
    Under the general tutelage of Kant, Charles Sanders Peirce (1839–1914) introduced American pragmatism to yet another philosophical dialectic: between a neglected transcendental instinct and earthly authorities. The dialectic became Peirce’s response to various evolutionary schemes in the 19th century. Guided by the recollected voices of Socrates, Jesus, St. John, Anselm, and Kant, as well as his own brand of pragmatism, Peirce eventually developed a “Neglected Argument for the Reality of God” a century ago, in 1908. Here, Peirce endorsed a more (...)
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  • Josiah Royce's Philosophy of the Community: Danger of the Detached Individual: John J. McDermott.John J. McDermott - 1985 - Royal Institute of Philosophy Supplement 19:153-176.
    The popular mind is deep and means a thousand times more than it knows. It is fitting that the Royal Institute of Philosophy series on American philosophy include a session on the thought of Josiah Royce, for his most formidable philosophical work, The World and the Individual , was a result of his Gifford lectures in the not too distant city of Aberdeen in 1899 and 1900. The invitation to offer the Gifford lectures was somewhat happenstance, for it was extended (...)
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  • Scholarship and the History of the Behavioural Sciences.Robert M. Young - 1966 - History of Science 5 (1):1-51.
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  • William James and 18th-Century Anthropology.Jerome Carroll - 2018 - History of the Human Sciences 31 (3):3-20.
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