Results for 'American Philosophy'

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  1. Latin American Philosophy.Susana Nuccetelli - 2010 - In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  2. Latin American Philosophy.Alexander V. Stehn - 2014 - Internet Encyclopedia of Philosophy.
    This encyclopedia article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening decades of the twenty-first century. Rather than attempt to provide an exhaustive and impossibly (...)
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  3. Latin American Philosophy at a Crossroads. [REVIEW]Elena Ruíz - 2011 - Human Studies 34 (3):309-331.
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  4. What is Asian American Philosophy?David Haekwon Kim - 2007 - In George Yancy (ed.), Philosophy in Multiple Voices. Rowman & Littlefield. pp. 219.
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  5. Toward an Inter-American Philosophy: Pragmatism and the Philosophy of Liberation.Alexander V. Stehn - 2011 - Inter-American Journal of Philosophy 2 (2):14-36.
    This essay suggests that the U.S.-American Pragmatist tradition could be fruitfully reconstructed by way of a dialogue with Latin American Liberation Philosophy. More specifically, I work to establish a common ground for future comparative work by: 1) gathering and interpreting Enrique Dussel’s scattered comments on Pragmatism, 2) showing how the concept of liberation already functions in John Dewey’s Pragmatism, and 3) suggesting reasons for further developing this inter-American philosophical dialogue and debate.
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  6. American Philosophy in the Twentieth Century.James R. O'Shea - 2008 - In Dermot Moran (ed.), The Routledge Companion to Twentieth-Century Philosophy. Routledge. pp. 204.
    This selective overview of the history of American Philosophy in the Twentieth Century begins with certain enduring themes that were developed by the two main founders of classical American pragmatism, Charles Sanders Peirce (1839--1914) and William James. Against the background of the pervasive influence of Kantian and Hegelian idealism in America in the decades surrounding the turn of the century, pragmatism and related philosophical outlooks emphasizing naturalism and realism were dominant during the first three decades of the (...)
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  7. "Why the Struggle Against Coloniality is Paramount to Latin American Philosophy".Grant J. Silva - 2015 - APA Newsletter on Hispanic/Latino Issues in Philosophy 15 (1):8-12.
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  8. The Soul of Classical American Philosophy: The Ethical and Spiritual Insights of William James, Josiah Royce, and Charles Sanders Peirce. [REVIEW]Alexander V. Stehn - 2008 - Transactions of the Charles S. Peirce Society 44 (2):pp. 367-371.
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  9.  33
    On the Distinctive Value of Mexican-American Philosophy: Beginning with the Concerns and Intuitions of Mexican Americans.Francisco Gallegos & Lori Gallegos de Castillo - 2018 - Inter-American Journal of Philosophy 2 (9):24-44.
    It has been said that all philosophy begins with a set of concerns and a set of intuitions. With this idea in mind, we ask: Would it be helpful to understand Mexican-American philosophy as a kind of philosophy that begins with the concerns and intuitions of the Mexican-American community? On this view, what distinguishes Mexican-American philosophy is the orientation from which the philosophical investigation proceeds. Such an orientation is shaped by the experiences and (...)
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  10.  85
    La Mexicana En la Chicana: The Mexican Sources of Gloria Anzalduá's Inter-American Philosophy.Alexander Stehn & Mariana Alessandri - 2020 - Inter-American Journal of Philosophy 1 (11):44-62.
    This article examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We argue that Anzaldúa effectively contributed to la filosofía de lo mexicano by developing an Inter-American Philosophy of Mexicanness. More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers at the Benson Latin (...) Collection at the University of Texas at Austin. The eight Mexican philosophical sources we examine and discuss here are: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005). (shrink)
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  11. On the Emergence of American Analytic Philosophy.Joel Katzav & Krist Vaesen - 2017 - British Journal for the History of Philosophy 25 (4):772-798.
    ABSTRACTThis paper is concerned with the reasons for the emergence and dominance of analytic philosophy in America. It closely examines the contents of, and changing editors at, The Philosophical Review, and provides a perspective on the contents of other leading philosophy journals. It suggests that analytic philosophy emerged prior to the 1950s in an environment characterized by a rich diversity of approaches to philosophy and that it came to dominate American philosophy at least in (...)
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  12. Review of S. Nuccetelli Et Al. Blackwell Companion to Latin American Philosophy[REVIEW]C. Ulises Moulines - 2010 - Metascience (19):457-460.
    This volume contains the most extensive exposition of Latin American philosophy to date. I know of no other comparable anthology on the subject in any language. The width of its scope is quite impressive. At least for this reason, and whatever its shortcomings might be (to some of them I’ll come to speak below), it is a welcome collective work.
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  13. Righting Names: The Importance of Native American Philosophies of Naming for Environmental Justice.Rebekah Sinclair - 2018 - Environment and Society 9 (1):91-106.
    Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I (...)
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  14. On Poetry and Authentic Philosophical Reflection:The American Philosophy of Octavio Paz: Sobre Poesia E Autêntica Reflexão Filosófica: A Filosofia Americana de Octavio Paz.Daniel Campos - 2007 - Cognitio 8 (2).
    Octavio Paz conceives of authentic philosophical reflection as ‘thinking a la intemperie’. This conception involves his idea that our contemporary historical and philosophical situation is one of intemperie espiritual. Based on the dual sense of the term intemperie for Paz, I propose that ‘thinking a la intemperie’ means: (i) Exposing our beliefs to the weathering effects of our vital, concrete experience; and (ii) apprehending reality in communion with others through poetic experience of the ever-flowing present. That is, authentic philosophical reflection (...)
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  15.  73
    Metaphilosophy: Defining Latin American and Latinx Philosophy,.Lori Gallegos de Castillo & Francisco Gallegos - 2019 - In Sanchez Eli (ed.), Introduction to Latin American and Latinx Philosophy.
    Some of the central questions that have been explored by Latin American and Latinx philosophers are questions of metaphilosophy. "Metaphilosophy" refers to philosophical reflections on the nature of philosophy itself. For example, we might ask: What is the purpose of doing philosophy? How does philosophy compare and contrast with other disciplines, such as science, theology, or literature? And what is the best way of categorizing the different kinds and traditions of philosophy? These are philosophical questions (...)
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  16.  71
    Biographical encyclopedia (dictionary) as a genre of the contemporary historiography of philosophy: Anglo-American and Ukrainian experience.Vadim Menzhulin - 2018 - Sententiae 37 (1):153-167.
    The article aims at clarifying the historical status and cognitive potentials of such a genre of contemporary historiography of philosophy as biographical encyclopedia (dictionary). Based on extensive bibliographic material, the author demonstrates that in the late XX – early XXI centuries in the English-speaking countries there was a real outbreak of interest in encyclopedias and dictionaries, compiled from personalized articles about the life and works of philosophers of certain epochs, countries, trends, etc. According to the author, the increasing popularity (...)
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  17. Teaching Gloria Anzaldúa as an American Philosopher.Alexander Stehn - 2020 - In Margaret Cantú-Sánchez, Candace de León-Zepeda & Norma Elia Cantú (eds.), Teaching Gloria E. Anzaldúa: Pedagogy and Practice for Our Classrooms and Communities. pp. 296-313.
    Many of my first students at Anzaldúa’s alma mater read Borderlands/La Frontera and concluded that Anzaldúa was not a philosopher. Hostile comments suggested that Anzaldúa’s intimately personal and poetic ways of writing were not philosophical. In response, I created “American Philosophy and Self-Culture” using backwards course design and taught variations of it in 2013, 2016, and 2018. Students spend nearly a month exploring Anzaldúa’s works, but only after reading three centuries of U.S.-American philosophers who wrote in deeply (...)
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  18. Latin American Feminist Philosophy.Susana Nuccetelli - 2008 - In Kinsbruner Jay (ed.), Encyclopedia of Latin American History and Culture. Charles Scribner’s Sons.
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  19. Asian American Philosophers: Absence, Politics, and Identity.David Haekwon Kim - 2002 - American Philosophical Association Newsletter 1 (2):25-28.
    Less than one percent of U.S. philosophers are Asian American. This essay contends that the low percentage cannot be fully explained by considerations of demographics, immigration, and "Asian culture." Completeness of explanation requires reference to racial politics and Orientalism in their historic and national dynamics. It also requires reference to various kinds of identity derogation specific to the academy and to philosophy, in particular. The essay concludes with reflection on how the "model minority" discourse adds another layer of (...)
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  20. American Indian Thought: Philosophical Essays Ed. By Anne Waters. [REVIEW]Joshua Hall - 2018 - Transactions of the Charles S. Peirce Society 54 (2):280-293.
    American Indian Thought is a contemporary collection of twenty-two essays written by Indigenous persons with Western philosophical training, all attempting to formulate, and/or contribute to a sub-discipline of, a Native American Philosophy. The contributors come from diverse tribal, educational, philosophical, methodological, etc., backgrounds, and there is some tension among aspects of the collection, but what is more striking is the harmony and the singularity of the collection’s intent. Part of this singularity may derive from the solidarity among (...)
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  21. The History and Philosophy of the Postwar American Counterculture: Anarchy, the Beats and the Psychedelic Transformation of Consciousness.Ed D'Angelo - manuscript
    This is a greatly expanded version of my article "Anarchism and the Beats," which was published in the book, The Philosophy of the Beats, by the University Press of Kentucky in 2012. It is both an historical and a philosophical analysis of the postwar American counterculture. It charts the historical origins of the postwar American counterculture from the anarchists and romantic poets of the early nineteenth century to a complex network of beat poets and pacifist anarchists in (...)
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  22. Philipp Frank’s Austro-American Logical Empiricism.Thomas Mormann - 2017 - Hopos: The Journal of the International Society for the History of Philosophy of Science 7 (1): 56 - 86.
    The aim of this paper is to discuss the “Austro-American” logical empiricism proposed by physicist and philosopher Philipp Frank, particularly his interpretation of Carnap’s Aufbau, which he considered the charter of logical empiricism as a scientific world conception. According to Frank, the Aufbau was to be read as an integration of the ideas of Mach and Poincaré, leading eventually to a pragmatism quite similar to that of the American pragmatist William James. Relying on this peculiar interpretation, Frank intended (...)
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  23. Austrian Philosophy: The Legacy of Franz Brentano.Barry Smith - 1994 - Open Court.
    This book is a survey of the most important developments in Austrian philosophy in its classical period from the 1870s to the Anschluss in 1938. Thus it is intended as a contribution to the history of philosophy. But I hope that it will be seen also as a contribution to philosophy in its own right as an attempt to philosophize in the spirit of those, above all Roderick Chisholm, Rudolf Haller, Kevin Mulligan and Peter Simons, who have (...)
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  24. Analytic Philosophy, 1925-1969: Emergence, Management and Nature.Joel Katzav - 2018 - British Journal for the History of Philosophy.
    This paper shows that during the first half of the 1960s The Journal of Philosophy quickly moved from publishing work in diverse philosophical traditions to, essentially, only publishing analytic philosophy. Further, the changes at the journal are shown, with the help of previous work on the journals Mind and The Philosophical Review, to be part of a pattern involving generalist philosophy journals in Britain and America during the period 1925-1969. The pattern is one in which journals controlled (...)
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  25. Decolonising Philosophy.Nelson Maldonado-Torres, Rafael Vizcaíno, Jasmine Wallace & Jeong Eun Annabel We - 2018 - In Gurminder K. Bhambra, Dalia Gebrial & Kerem Nişancıoğlu (eds.), Decolonising the University. London: Pluto Press. pp. 64-90.
    Based on Maldonado-Torres’s formulation of the term, we conceive the decolonial turn as a form of liberating and decolonising reason beyond the liberal and Enlightened emancipation of rationality, and beyond the more radical Euro-critiques that have failed to consistently challenge the legacies of Eurocentrism and white male heteronormativity (often Eurocentric critiques of Eurocentrism). We complement Maldonado-Torres’s account of the decolonial turn in philosophy, theory and critique by providing an analysis of the trajectories of academic philosophy and clarifying the (...)
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  26. The “Morbid Fear of the Subjective”. Privateness and Objectivity in Mid-Twentieth Century American Naturalism.Antonio Nunziante - 2013 - Metodo. International Studies in Phenomenology and Philosophy 1 (1-2):1-19.
    The “Morbid Fear of the Subjective” (copyright by Roy Wood Sellars) represents a key-element of the American naturalist debate of the Mid-twentieth century. On the one hand, we are witnessing to the unconditional trust in the objectivity of scientific discourse, while on the other (and as a consequence) there is the attempt to exorcise the myth of the “subjective” and of its metaphysical privateness. This theoretical roadmap quickly assumed the shape of an even sociological contrast between the “democraticity” of (...)
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  27.  79
    The American Reception of Logical Positivism: First Encounters.Sander Verhaegh - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (10):106-142.
    This paper reconstructs the American reception of logical positivism in the early 1930s. I argue that Moritz Schlick (who had visiting positions at Stanford and Berkeley between 1929 and 1932) and Herbert Feigl (who visited Harvard in the 1930-31 academic year) played a crucial role in promoting the *Wissenschaftliche Weltauffassung*, years before members of the Vienna Circle, the Berlin Group, and the Lvov-Warsaw school would seek refuge in the United States. Building on archive material from the Wiener Kreis Archiv, (...)
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  28.  42
    Spinoza in Twenty-First-Century American and French Philosophy: Metaphysics, Philosophy of Mind, Moral and Political Philosophy.Jack Stetter & Charles Ramond (eds.) - 2019 - London: Bloomsbury Academic.
    Contributors: Steven Barbone, Laurent Bove, Edwin Curley, Valérie Debuiche, Michael Della Rocca, Simon B. Duffy, Daniel Garber, Pascale Gillot, Céline Hervet, Jonathan Israel, Chantal Jaquet, Mogens Lærke, Jacqueline Lagrée, Martin Lin, Yitzhak Y. Melamed, Pierre-François Moreau, Steven Nadler, Knox Peden, Alison Peterman, Charles Ramond, Michael A. Rosenthal, Pascal Sévérac, Hasana Sharp, Jack Stetter, Ariel Suhamy, Lorenzo Vinciguerra.
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  29.  6
    RECONSTRUCTING AMERICAN LEGAL REALISM LOGICALLY.Etim Cyril Asuquo - 2017 - Ifiok: Journal of Interdisciplinary Studies 3 (1):96-119.
    We are concerned in this paper to establish the rationality of American legal realism by adopting a theory of reconstruction. American realism is plagued with dichotomies in relating theory and practice; and the need to broach these dichotomies involves transcendence of experience and transference of consciousness. In doing this, we have both to excavate and to justify its philosophy, logic and science. American legal realism has its root in the philosophy of pragmatism and a logic (...)
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  30. The Promise of Caribbean Philosophy: How It Can Cpntribute to a "New Dialogic" in Philosophy.Jennifer Lisa Vest - 2005 - Caribbean Studies 33 (2):3-34.
    The Caribbean is a site where multiple cultures, peoples, waysof thinking and acting have come together and where new formsof philosophy are emerging. The promise of Caribbean philoso-phy lays in its ability to give shape to an intellectual tradition which is both true to and beneficial to Caribbean peoples whilesimultaneously being provocative enough to engage wisdom-seekers of various geographies and identities. I argue that onlyby pursuing a “New Dialogic” which engages the philosophicaltraditions of Africans, African Americans, and Native Ameri-cans (...)
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  31.  57
    Hatfield on American Critical Realism.Alexander Klein - 2015 - Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):154-166.
    The turn of the last century saw an explosion of philosophical realisms, both in the United States and in the United Kingdom. Gary Hatfield helpfully asks whether we can impose order on this chaotic scene by portraying these diverse actors as responding to a common philosophical problem—the so-called problem of the external world, as articulated by William Hamilton. I argue that we should not place the American realism that grows out of James’s neutral monism in this problem space. James (...)
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  32. The Place of American Empire: Amerasian Territories and Late American Modernity.David Haekwon Kim - 2004 - Philosophy and Geography 7 (1):95-121.
    Imperialism rarely receives discussion in mainstream philosophy. In radical philosophy, where imperialism is analyzed with some frequency, European expansion is the paradigm. This essay considers the nature and specificity of American imperialism, especially its racialization structures, diplomatic history, and geographic trajectory, from pre?twentieth century ?Amerasia? to present?day Eurasia. The essay begins with an account of imperialism generally, one which is couched in language consistent with left?liberalism but compatible with a more radical discourse. This account is then used (...)
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  33. Schelling and the Background of American Pragmatism:. [REVIEW]H. G. Callaway - 1996 - Arisbe, Peirce-Related Papers 1:1-12.
    The short cover-description of the present book tells that "Friedrich Wilhelm Joseph Schelling (1775-1854) was one of the formative philosophers of German idealism, whose great service was in the areas of the philosophy of nature, art, and religion." Those having some familiarity with Schelling, and his influence on American philosophy, indirectly via Coleridge and Carlyle and more directly via Emerson and C. S. Peirce, will perhaps not be surprised to learn that German idealism itself looks somewhat different, (...)
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  34. Feminist Philosophy of Science: Standpoint Matters.Alison Wylie - 2012 - Proceedings and Addresses of the American Philosophy Association 86 (2):47-76.
    Standpoint theory is an explicitly political as well as social epistemology. Its central insight is that epistemic advantage may accrue to those who are oppressed by structures of domination and discounted as knowers. Feminist standpoint theorists hold that gender is one dimension of social differentiation that can make such a difference. In response to two longstanding objections I argue that epistemically consequential standpoints need not be conceptualized in essentialist terms, and that they do not confer automatic or comprehensive epistemic privilege (...)
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  35. American Pie’ and the Self-Critique of Rock ‘N’ Roll.Michael Baur - 2006 - In William Irwin & Jorge J. E. Gracia (eds.), Philosophy and the Interpretation of Popular Culture. Lanham, MD: pp. 255-273.
    More than thirty-five years after its first release in 1971, Don McLean’s “American Pie” still resonates deeply with music listeners and consumers of popular culture. In a 2001 public poll sponsored by the National Endowment for the Arts and the Recording Industry Association of America, McLean’s eight-and-a-half-minute masterpiece was ranked number 5 among the 365 “most memorable” songs of the twentieth century. In 2002, the song was voted into the Grammy Hall of Fame. In 1997, Garth brooks performed “ (...) Pie” at a concert in Central Park, and in 2000, pop icon Madonna performed her own version of “American Pie” on the soundtrack of her movie The Next Best Thing. In 1999, American Pie became the title of a popular – and irreverently comical – coming-of-age movie starring Jason Biggs (the movie American Pie was followed by American Pie 2 in 2001, American Wedding in 2003, and American Pie Present – Band Camp in 2005). Like the movie to which it lent its name, the song “American Pie” presents a coming-of-age narrative; and, also like the movie, the song appealed strongly and immediately to its contemporary audience. Three months after its release in November of 1971, the song reached the number one slot on the charts in January of 1972, and it remained in the Top 40 for a total of seventeen weeks (longer than any other single during the year of 1972). Unlike the movie, however, the song “American Pie” is highly nuanced and sophisticated, containing multiple allusions and layers of meaning which challenge and heighten our understanding of rock ’n’ roll music and the possibility of self-reflection and self-critique in popular culture. (shrink)
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  36. Radical Empiricism, Critical Realism, and American Functionalism: James and Sellars.Gary Hatfield - 2015 - Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):129-53.
    As British and American idealism waned, new realisms displaced them. The common background of these new realisms emphasized the problem of the external world and the mind-body problem, as bequeathed by Reid, Hamilton, and Mill. During this same period, academics on both sides of the Atlantic recognized that the natural sciences were making great strides. Responses varied. In the United States, philosophical response focused particularly on functional psychology and Darwinian adaptedness. This article examines differing versions of that response in (...)
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  37. Sense-Data and the Philosophy of Mind: Russell, James, and Mach.Gary Hatfield - 2002 - Principia 6 (2):203-230.
    The theory of knowledge in early twentieth-century Anglo American philosophy was oriented toward phenomenally described cognition. There was a healthy respect for the mind-body problem, which meant that phenomena in both the mental and physical domains were taken seriously. Bertrand Russell's developing position on sense-data and momentary particulars drew upon, and ultimately became like, the neutral monism of Ernst Mach and William James. Due to a more recent behaviorist and physicalist inspired "fear of the mental", this development has (...)
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  38. The American Indian Declaration Of Independence: Classical Liberal Rhetoric In Robert Yellowtail's Speech Before The Senate Committee On Indian Affairs In 1919.Christine Myers - manuscript
    In 1919, as the Crow (Apsáalooke) Nation was being forced by the federal government to allot the “surplus” lands on their reservation, tribal member Robert Yellowtail spoke before the United States Senate Committee on Indian Affairs in a speech entitled, “In Defense of The Rights of The Crow Indians and The Indians Generally.” To establish the context of the speech, a brief history of the Apsáalooke Indian nation and tribal member Robert Yellowtail will be given within the framework of United (...)
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  39. Philosophy as Total Axiomatics: Serious Metaphysics, Scrutability Bases, and Aesthetic Evaluation.Uriah Kriegel - 2016 - Journal of the American Philosophical Association 2 (2):272-290.
    What is the aim of philosophy? There may be too many philosophical branches, traditions, practices, and programs to admit of a single overarching aim. Here I focus on a fairly traditional philosophical project that has recently received increasingly sophisticated articulation, especially by Frank Jackson (1998) and David Chalmers (2012). In §1, I present the project and suggest that it is usefully thought of as ‘total axiomatics’: the project of attempting to axiomatize the total theory of the world. In §2, (...)
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  40. Introducing Feminist Philosophy of Disability.Shelley Tremain - 2013 - Disability Studies Quarterly.
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  41. Philosophy and the Non-Native Speaker Condition.Saray Ayala-López - 2015 - American Philosophical Association Newsletter in Feminism and Philosophy 14 (2).
    In this note, my aim is to point out a phenomenon that has not received much attention; a phenomenon that, in my opinion, should not be overlooked in the professional practice of philosophy, especially within feminist efforts for social justice. I am referring to the way in which being a non-native speaker of English interacts with the practice of philosophy.1 There is evidence that non-native speakers are often perceived in prejudiced ways. Such prejudiced perception causes harm and, more (...)
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  42. American History X, Cinematic Manipulation, and Moral Conversion.Christopher Grau - 2010 - Midwest Studies in Philosophy 34 (1):52-76.
    American History X (hereafter AHX) has been accused by numerous critics of a morally dangerous cinematic seduction: using stylish cinematography, editing, and sound, the film manipulates the viewer through glamorizing an immoral and hate-filled neo-nazi protagonist. In addition, there’s the disturbing fact that the film seems to accomplish this manipulation through methods commonly grouped under the category of “fascist aesthetics.” More specifically, AHX promotes its neo-nazi hero through the use of several filmic techniques made famous by Nazi propagandist Leni (...)
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  43. Pluralism, Pragmatism and American Democracy: A Minority Report.H. G. Callaway - 2017 - Newcastle, England: Cambridge Scholars Publishing.
    This book presents the author’s many and varied contributions to the revival and re-evaluation of American pragmatism. The assembled critical perspective on contemporary pragmatism in philosophy emphasizes the American tradition of cultural pluralism and the requirements of American democracy. Based partly on a survey of the literature on interest-group pluralism and critical perspectives on the politics of globalization, the monograph argues for reasoned caution concerning the practical effects of the revival. Undercurrents of “vulgar pragmatism” including both (...)
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  44.  78
    Problematising Western Philosophy as One Part of Africanising the Curriculum.Lucy Allais - 2016 - South African Journal of Philosophy 35 (4):537-545.
    This paper argues that one part of the picture of thinking about decolonising the philosophy curriculum should include problematising the notion of Western philosophy. I argue that there are many problems with the idea of Western philosophy, and with the idea that decolonising the curriculum should involve rejecting so-called Western philosophy. Doing this could include granting the West a false narrative about its origins, influences and interactions, perpetuating exclusions within contemporary and recent North American and (...)
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  45. Theorizing Multiple Oppressions Through Colonial History: Cultural Alterity and Latin American Feminisms.Elena Ruíz - 2011 - APA Newsletter on Hispanic/Latino Issues in Philosophy 2 (11):5-9.
    The hermeneutic resources necessary for understanding Indigenous women’s lives in Latin America have been obscured by the tools of Western feminist philosophical practices and their travel in North-South contexts. Not only have ongoing practices of European colonization disrupted pre-colonial ways of knowing, but colonial lineages create contemporary public policies, institutions, and political structures that reify and solidify colonial epistemologies as the only legitimate forms of knowledge. I argue that understanding this foreclosure of Amerindian linguistic communities’ ability to collectively engage in (...)
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  46. Latinx and the Future of Whiteness in American Democracy.José Jorge Mendoza - 2017 - APA Newsletter on Hispanic/Latino Issues in Philosophy 16 (2):6-10.
    Given the oncoming demographic changes—which are primarily driven by the growth in the Latinx community—the United States is predicted to become a minority-majority country by around 2050. This seems to suggest that electoral strategies that employ “dog-whistle” politics are destined for the dust-bin of history. Following the work of critical race theorists, such as Ian Haney-Lopez and Derrick Bell, I want to suggest that pronouncing the inevitable demise of dog-whistle politics is premature. This is because there are reasons to suspect (...)
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  47. Huntington or Halliburton? The Real Clash of Civilizations in American Life.Christine James - 2004 - Journal for the Study of Religions and Ideologies 8 (8):42-54.
    A wide variety of sources, including the Huntington literature and popular mass media, show that Huntington’s “clash of civilizations” idea actually has very little value in understanding the current global political context. The central assumption of Huntington’s view, that cultural kinship ties influence loyalties and agreements on a global scale, has little to do with the daily lives of American citizens and little to do with the decisions made by the current presidential administration. The mass media evidence from the (...)
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  48.  40
    Democracy and the Industrial Imagination in American Education.Steven Fesmire - 2016 - Education and Culture 32 (1):53.
    Media fact-checkers promptly corrected Marco Rubio when he called for more vocational education during the November 2015 GOP presidential debate: “Welders make more money than philosophers,” he said. “We need more welders than philosophers.” It was widely pointed out in response to Senator Rubio’s remark that, on average, those who major in philosophy at a college or university tend to have higher salaries than professional welders. But this point, despite its utility for promoting philosophy as an academic major, (...)
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  49. The Political Philosophy of Unauthorized Immigration.José Jorge Mendoza - 2011 - APA Newsletter on Hispanic/Latino Issues in Philosophy 10 (2):2-6.
    In this article, I broadly sketch out the current philosophical debate over immigration and highlight some of its shortcomings. My contention is that the debate has been too focused on border enforcement and therefore has left untouched one of the more central issue of this debate: what to do with unauthorized immigrants who have already crossed the border and with the “push and pull” factors that have created this situation. After making this point, I turn to the work of Enrique (...)
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  50. Ecological Imagination and Aims of Moral Education Through the Kyoto School and American Pragmatism.Steven Fesmire - 2012 - In Paul Standish & Naoko Saito (eds.), Education and the Kyoto School of Philosophy. Dordrecht, Netherlands: pp. 109-130.
    Cross-cultural dialogue between the Kyoto School of modern Japanese philosophy and the classical pragmatist tradition in American philosophy can help educators to clarify aims for greater ecological responsiveness in moral education. This dialogue can contribute to meeting an urgent practical need to cultivate ecological imagination, and an equally practical need to make theoretical sense of the way in which ecological perception becomes relevant to moral deliberation. The first section of this chapter explores relational thinking in the Kyoto (...)
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