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In Defense of Wishful Thinking: James, Quine, Emotions, and the Web of Belief

In Maria Baghramian & Sarin Marchetti (eds.), Pragmatism and the European Traditions: Encounters with Analytic Philosophy and Phenomenology Before the Great Divide. London: Routledge. pp. 228-250 (2018)

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  1. What Good is a (Indeed, This) History of Pragmatism? Richardson - 2013 - Transactions of the Charles S. Peirce Society 49 (3):405.
    “Pragmatism” is a term to conjure with in recent history of philosophy—for a little over one hundred years various philosophers have used the term to advocate certain projects, to abjure others, to bind themselves with groups of like-minded philosophers, to distance themselves from other groups, to draw narrative arcs through recent history, to obscure other possible arcs, and so on. No one does quite so much with words as philosophers do. But what have they done with the word “pragmatism”?I have (...)
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  • Two Dogmas of Empiricism.W. V. O. Quine - 1951 - [Longmans, Green].
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  • Philosophy and the Mirror of Nature.Robert Schwartz - 1983 - Journal of Philosophy 80 (1):51-67.
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  • Philosophy and the Mirror of Nature.R. Rorty - 1979 - Princeton University Press.
    This edition includes new essays by philosopher Michael Williams and literary scholar David Bromwich, as well as Rorty's previously unpublished essay "The ...
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  • Experience and Prediction.William R. Dennes - 1938 - Philosophical Review 48 (5):536-538.
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  • Spectacles and Predicaments: Essays in Social Theory.Brian Fay - 1979 - Tijdschrift Voor Filosofie 44 (4):748-749.
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  • Black, White and Gray: Quine on Convention.Yemima Ben-Menahem - 2005 - Synthese 146 (3):245-282.
    This paper examines Quine’s web of belief metaphor and its role in his various responses to conventionalism. Distinguishing between two versions of conventionalism, one based on the under-determination of theory, the other associated with a linguistic account of necessary truth, I show how Quine plays the two versions of conventionalism against each other. Some of Quine’s reservations about conventionalism are traced back to his 1934 lectures on Carnap. Although these lectures appear to endorse Carnap’s conventionalism, in exposing Carnap’s failure to (...)
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  • The Ethics of Belief.William Clifford - 1879 - In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oxford University Press.
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  • Two Dogmas of Empiricism.Willard V. O. Quine - 1951 - Philosophical Review 60 (1):20–43.
    Modern empiricism has been conditioned in large part by two dogmas. One is a belief in some fundamental cleavage between truths which are analytic, or grounded in meanings independently of matters of fact, and truth which are synthetic, or grounded in fact. The other dogma is reductionism: the belief that each meaningful statement is equivalent to some logical construct upon terms which refer to immediate experience. Both dogmas, I shall argue, are ill founded. One effect of abandoning them is, as (...)
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  • The Web of Belief.W. V. O. Quine & J. S. Ullian - 1970 - New York: Random House.
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  • ``The Ethics of Belief".W. K. Clifford - 1877 - In The Ethics of Belief and Other Essays. Amherst, New York: Prometheus Books. pp. 70-97.
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  • Divide Et Impera! William James’s Pragmatist Tradition in the Philosophy of Science.Alexander Klein - 2008 - Philosophical Topics 36 (1):129-166.
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  • William James on the Courage to Believe.Robert J. O'Connell - 1984 - Fordham University Press.
    William James’ celebrated lecture on “The Will to Believe” has kindled spirited controversy since the day it was delivered. In this lively reappraisal of that controversy, Father O’Connell contributes some fresh contentions: that James’ argument should be viewed against his indebtedness to Pascal and Renouvier; that it works primarily to validate our “over-beliefs” ; and most surprising perhaps, that James envisages our “passional nature” as intervening, not after, but before and throughout, our intellectual weighing of the evidence for belief.
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  • Quine and Conceptual Pragmatism. Sinclair - 2012 - Transactions of the Charles S. Peirce Society 48 (3):335.
    In comparing his conception of empiricism with that of other like-minded philosophers at the end of his 'Two Dogmas of Empiricism,' W. V. Quine famously emphasized the broader scope of his pragmatist commitment in these terms:Carnap, Lewis, and others take a pragmatic stand on the question of choosing between language forms, scientific frameworks; but their pragmatism leaves off at the imagined boundary between the analytic and the synthetic. In repudiating such a boundary I espouse a more thorough pragmatism.Such remarks have (...)
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  • The Resurgence of Pragmatism.Richard Bernstein - 1992 - Social Research 59:813-840.
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  • W. V. Quine and the Origins of Analytic Philosophy in the United States.Joel Isaac - 2005 - Modern Intellectual History 2 (2):205-234.
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  • Is Water Necessarily H2O.Hilary Putnam - 1990 - In James Conant (ed.), Realism with a Human Face. Harvard University Press. pp. 54--79.
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  • Passing by the Naturalistic Turn: On Quine's Cul-de-Sac.P. M. S. Hacker - 2006 - Philosophy 81 (2):231-253.
    1. Naturalism Naturalism, it has been said, is the distinctive development in philosophy over the last thirty years. There has been a naturalistic turn away from the a priori methods of traditional philosophy to a conception of philosophy as continuous with natural science. The doctrine has been extensively discussed and has won considerable following in the USA. This is, on the whole, not true of Britain and continental Europe, where the pragmatist tradition never took root, and the temptations of scientism (...)
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  • The Divided Self of William James.Richard M. Gale - 2001 - Philosophical Quarterly 51 (202):100-102.
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  • Relativism.Maria Baghramian & Adam Carter - 2015 - Stanford Encyclopedia of Philosophy.
    Relativism has been, in its various guises, both one of the most popular and most reviled philosophical doctrines of our time. Defenders see it as a harbinger of tolerance and the only ethical and epistemic stance worthy of the open-minded and tolerant. Detractors dismiss it for its alleged incoherence and uncritical intellectual permissiveness. Debates about relativism permeate the whole spectrum of philosophical sub-disciplines. From ethics to epistemology, science to religion, political theory to ontology, theories of meaning and even logic, philosophy (...)
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  • The Divided Self of William James.Richard M. Gale - 2002 - Philosophy and Phenomenological Research 64 (2):491-494.
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  • Experience and Prediction. An Analysis of the Foundations and the Structure of Knowledge.E. N. & Hans Reichenbach - 1938 - Journal of Philosophy 35 (10):270.
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  • Witchcraft, Oracles, and Magic Among the Azande.E. E. Evans-Pritchard & Eva Gillies - 1976
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  • Realism with a Human Face.James Conant (ed.) - 1984 - Harvard University Press.
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  • How Scientists Explain Disease.Paul Thagard - 1999 - Princeton University Press.
    "This is a wonderful book! In "How Scientists Explain Disease," Paul Thagard offers us a delightful essay combining science, its history, philosophy, and sociology.
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