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  1. (1 other version)Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern.Bruno Latour - 2004 - Critical Inquiry 30 (2):225-248.
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  • Rorty’s Linguistic Turn: Why (More Than) Language Matters to Philosophy.Colin Koopman - 2011 - Contemporary Pragmatism 8 (1):61-84.
    The linguistic turn is a central aspect of Richard Rorty’s philosophy, informing his early critiques of foundationalism in Philosophy and the Mirror of Nature and subsequent critiques of authoritarianism in Contingency, Irony, and Solidarity. It is argued that we should interpret the linguistic turn as a methodological suggestion for how philosophy can take a non-foundational perspective on normativity. It is then argued that although Rorty did not succeed in explicating normativity without foundations (or authority without authoritarianism), we should take seriously (...)
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  • Pragmatist Metaphysics: A Defense.William T. Myers - 2004 - Transactions of the Charles S. Peirce Society 40 (1):39 - 52.
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  • Politics of Nature: How to Bring the Sciences into Democracy. [REVIEW]Bruno Latour - 2006 - Human Studies 29 (1):107-122.
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  • (2 other versions)Contingency, Irony, and Solidarity.Richard Rorty - 1989 - The Personalist Forum 5 (2):149-152.
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  • (3 other versions)Tractatus logico-philosophicus.Ludwig Wittgenstein - 1922 - Filosoficky Casopis 52:336-341.
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  • “Pure Experience” and “Planes of Immanence”: From James to Deleuze.Russell J. Duvernoy - 2016 - Journal of Speculative Philosophy 30 (4):427-451.
    ABSTRACTThe article explores the connection between James's “radical empiricism” and Deleuze's “transcendental empiricism” with a particular focus on the concept of “pure experience.” It argues for the substantial nature of this connection in terms of both philosophical motivations and formal innovations. Both thinkers are motivated to construct “better” empiricisms that do not complacently accept conventional conceptual representations as exhaustive of the real. Moreover, radical empiricism develops a latent critique of representational models of consciousness that is accomplished through a turn to (...)
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  • The Cultural Politics of Nonhuman Things.Barry Allen - 2011 - Contemporary Pragmatism 8 (1):3-19.
    This article confronts Richard Rorty's idea of cultural politics with Bruno Latour's argument for extending democracy to nonhuman things. Why does Latour make this argument? How many of his assumptions might Rorty share? Quite a few, it turns out. Additionally, ethical integration with nonhumans promises to advance the cosmopolitan politics we require for an effective response to ecological crisis.
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  • Criticism without Critique: Power and Experience in Foucault and James.Jeffrey S. Edmonds - 2011 - Foucault Studies 11:41-53.
    Through an analysis of philosophical temperaments, I argue that both William James and Michel Foucault believed the central task of philosophy not only to be the generation of new ideas or ways of thinking, but also to create new temperaments, new ways of inhabiting the world. Though James and Foucault in many ways agree on the ends of philosophy, the methods and strategies that they developed differ according to the problems with which each philosopher was concerned. Although James gives a (...)
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  • (1 other version)John Dewey's Pragmatic Technology.Larry A. HICKMAN - 1990 - Transactions of the Charles S. Peirce Society 28 (2):343-350.
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  • Metaphysics of the Common World: Whitehead, Latour, and the Modes of Existence.Tomas Weber - 2016 - Journal of Speculative Philosophy 30 (4):515-533.
    ABSTRACT We exist only because we inhabit a world in common, embedded within networks of associations between humans and nonhumans. This is endlessly disclosed by our experience of the world. And yet, despite its palpability, it is clear that we have failed to mobilize a notion of the common world into something capable of guiding our modes of thought and collective forms of activity—our attitudes, our affective lives, our politics. How have we arrived here? Bruno Latour's work suggests that an (...)
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  • Brandom and Pragmatism: Remarks on a Still Open Question.Sarin Marchetti - 2016 - International Journal of Philosophical Studies 24 (1):129-139.
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  • (1 other version)Why Critique Has Run Out of Steam.Bruno Latour - 2004 - Critical Inquiry 30 (2):225-248.
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  • Ethics in Actor Networks, or: What Latour Could Learn from Darwin and Dewey.Katinka Waelbers & Philipp Dorstewitz - 2014 - Science and Engineering Ethics 20 (1):23-40.
    In contemporary Science, Technology and Society studies, Bruno Latour’s Actor Network Theory is often used to study how social change arises from interaction between people and technologies. Though Latour’s approach is rich in the sense of enabling scholars to appreciate the complexity of many relevant technological, environmental, and social factors in their studies, the approach is poor from an ethical point of view: the doings of things and people are couched in one and the same behaviorist vocabulary without giving due (...)
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  • (2 other versions)Contingency, Irony, and Solidarity.R. Rorty - 1989 - Tijdschrift Voor Filosofie 52 (3):566-566.
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  • (2 other versions)Philosophy and the Mirror of Nature.Richard Rorty - 1979 - Revue Philosophique de la France Et de l'Etranger 170 (4):463-464.
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  • (1 other version)The Writings of William James: A Comprehensive Edition.William James & John J. Mcdermott - 1968 - Transactions of the Charles S. Peirce Society 4 (3):168-169.
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  • Genealogical Pragmatism: Philosophy, Experience, and Community.John J. Stuhr - 1998 - Transactions of the Charles S. Peirce Society 34 (3):780-788.
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  • (1 other version)John Dewey's Pragmatic Technology.Larry A. HICKMAN - 1990 - The Personalist Forum 6 (2):188-190.
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  • Situation, Meaning, and Improvisation: An Aesthetics of Existence in Dewey and Foucault.Vincent Colapietro - 2011 - Foucault Studies 11:20-40.
    This essay explores important intersections between the thought of John Dewey and Michel Foucault, with special attention to the distinction between emancipation versus practices of freedom. The complex relationship between these thinkers is, at once, complementary, divergent, and overlapping. The author however stresses the way in which both Dewey and Foucault portray situated subjects as improvisational actors implicated in unique situations, the meaning of which turns on the extemporaneous exertions of these implicated agents.
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  • A New Neo-Pragmatism: From James and Dewey to Foucault.Todd May - 2011 - Foucault Studies 11:54-62.
    Michel Foucault's thought not only converges with a certain type of pragmatism; it can deepen our understanding of pragmatism. There is an ambivalence in pragmatist thought between an approach that privileges the question of: ”What works?” and ”How does it work?” The former misses the political idea that some practices don't just work, but work for one purpose or another. Foucault's pragmatism does not focus on what works, but instead utilizes the concept of practices as a unit of analysis, and (...)
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  • (1 other version)The Writings of William James: A Comprehensive Edition.William James & John J. Mcdermott - 1978 - Transactions of the Charles S. Peirce Society 14 (3):211-215.
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  • The pragmatic method.William James - 1904 - Journal of Philosophy, Psychology and Scientific Methods 1 (25):673-687.
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  • Dewey and Foucault: What's the Problem?Paul Rabinow - 2011 - Foucault Studies 11:11-19.
    This article explicates a valuable but undernoticed point of contact between John Dewey and Michel Foucault. Both agreed that thinking arose in the context of problems such that the work of thought for both proceeds by way of working through and working over problems. Both affirmed that thinking arose in problematic situations; that it was about clarifying those situations, and that ultimately it was directed towards achieving a degree of resolution of what was problematic in the situation. Both agreed that (...)
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  • William James’s Pluralism.Michael R. Slater - 2011 - Review of Metaphysics 65 (1):63-90.
    This essay examines one of the most important but understudied aspects of William James’s philosophy, his doctrine of pluralism. It aims to shed new light on the complex and sometimes ambiguous relationship between James’s pluralism and his doctrines of pragmatism and radical empiricism, and shows that his pluralism is a much more pervasive feature of his philosophy than has usually been thought. In particular, the essay shows that James was a pluralist not only in his metaphysical views, but also in (...)
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